THat godly man Zacharias speaketh here of things as already done, when he sayth: he hath visited and redeemed his people, &c. For he was certaine of them: now the childe Iohn was come, being about to begin to preach of our redemption, as the Angell had foretold of him, that he should goe before the Lord in the spi­rit and power of Elias, to turne the hartes of the fathers to the children, and the disobedient to the wisedom of the iust men, to make ready a people prepared for the Lorde: this promise he knew should assuredly come to passe.

Wherin this redemption consisteth, I thinke it is already suf­ficiently knowne vnto you, namely in this, that God visiteth and deliuereth vs. Which visitation and deliuerance is accomplished neither by sworde nor violence, but by the worde alone wherein consisteth more, then in the blood and death on the crosse. That the word & pro­mises of God might be ac­complished and fulfilled. For because of the worde Christ shed his blood on the crosse. It was the word that Iohn preached, when he shewed the Lambe of God which taketh away the sinnes of the worlde, that is, when he de­clared our visitation and redemption, which Christ hath purcha­sed with his blood. This Iohn was the first Messenger which preached the Gospel. Wherefore to vs, to whom the Gospel was not before preached, it is, as if Iohn him selfe did nowe preach it, for now is first set forth vnto vs redemption, sweete consolation, deliuerance from sinnes, death, hell, and all euill. To visit is no­thing [Page 46] else, then to come vnto vs, to bring and declare vnto vs the word of saluation, by which we are saued.

Zacharias conceiued so great ioy and pleasure in his hart, that he could not cōtaine him selfe, but he must needes burst forth into those words which in this Hymne he vttereth, not onely because of the infant newly borne, although euen this brought great ioy vnto him, but also for that by the birth of this child he beholdeth a farre greater ioy, forasmuch as he was a Messenger sent of God to preach his word to the world. He reioyceth therefore because of such a word which he should heare, and for that he should be as it were altered from an olde man to a yonge man, and shoulde be­come a scholer of an infant now lying in the cradle, whom he con­fesseth to be a Prophet better learned then him selfe. Zacharias conceiued both natural and spiritual ioy at the birth of his sonne Iohn. Manifest naturall ioy is here, for that that infant was borne after a merue­lous sort. Moreouer here is ioy of the spirit, inasmuch as that in­fant should become a Preacher of the word of God. And I am of that mind that I thinke that there was neuer any father, which conceiued so great ioy of his childe, as this Zacharias did of his sonne being so meruelously borne by the power of God, and for that especially in the time of olde age, when he was nowe neare vnto death, he is made a father of so great a Sainct, which should be a maister and teacher of the world. It is a delight and plea­sure vnto vs, if we beget a childe that is sound, fayre, and wel pro­portioned in body, that I may say nothinge, what ioy it woulde bring, if our childe should be an Apostle and Preacher of y ^e word of God to the world. Whatsoeuer ignominie therefore and con­tempt he did suffer before when he was barren together with his wife Elisabet, he is now most abundantly recompensed with plē ­tifull honour and ioy, so great blessings doth God bestowe, if we patiently abide his leysure. For if he at any time come, he com­meth very rich and plentifull in giftes, and doth giue much more then we euer either wished or hoped for.

FIrst, some doe so thinke vpon y ^e passion of Christ, that they are incensed with anger against the Iewes, and doe inueigh against wretched Iu­das in songes and reprochfull wordes: and thus they are content, and thinke this to be sufficient, euen as they are wont in lamenting the case of other, to take pity [Page 68] on them, and to accuse and condemne their aduersaries. But that can not be called a remembring of the passion of Christ, but rather of Iudas and Iudas his wickednes.

Secondly, some haue noted in their mindes diuerse commodi­ties and frutes proceeding of the meditation of Christes passion, that saying which is ascribed to Albertus being commonly in their remembrance, that it is better to thinke vpon the passion of Christ superficially or once, then if one should fast the space of a whole yeare, and daily in praying goe ouer the whole Psalter, &c. That they follow hitherto, being blind and iustly stumbling, contrary to the true frute of the Lordes passion. Moreouer they seeke their owne thinges therein, and therefore they bringe with them images, bookes, letters and crosses. Some also go so farre, that they thinke they shall make them selues safe from waters, terrors, fire, and from all daunger, as though the Lordes suffe­ring should be without suffering in them, contrary to the quality and nature thereof.

Thirdly, some haue compassion of Christ, lamenting & wee­ping for him as being an innocent man, like vnto the women which followed Christ from Ierusalem, who were reprehended and admonished of him, that they should weepe for them selues & for their children.

Fourthly, some so call to mind the passion of the Lord, and so consider Christ, that inwardly they are sore afraid, yea their rea­son also or vnderstanding is turned into a certaine astoniednes or bashfulnes. How the passion of Christ ought to terrifie vs. Which feare notwithstanding ought to proceede from hence especially, in that we should be put in mind thereby of the wrath and immutable seueritie of God prepared for sinnes & sinners, forasmuch as he would not graunt to his onely begotten and beloued sonne that sinners should be absolued and pardoned, vules he did make so great a satisfaction for them, as he spea­keth by Esay chap. 53: For the transgression of my people haue I smitten him. What shall come vnto the sinner, when a sonne so exceedingly beloued is smitten? It must needes be that there is an vnspeakeable and a most serious and earnest matter, where so great and excellent a person doth descend to doe good vnto him, & suffereth and dyeth for him.

Fiftly, reuolue deepely in thy minde, and dout not a whit, that thou art he which so tormented Christ, forasmuch as thy sinnes [Page 69] were most certainly the cause thereof. Thus S. Peter in the se­cond of the Actes, did strike & terrifie the Iewes as it were with a certain lightning, when as he sayd vnto them generally: whom you haue crucified, so that the very same day three thowsand mē were greatly terrified, and being pricked in their hartes sayd vn­to the Apostles: Men and brethren, what shall we doe? Wher­fore when thou considerest that his handes were pearsed with nayles, thinke that it was thy worke: when thou remembrest his crowne of thornes, perswade thy selfe that it was thy wicked co­gitations, which caused it, &c.

Sixtly, thinke with thy selfe, that whereas one thorne pric­ked Christ, thou oughtest worthely to be pricked with an hun­dred thowsand thornes, & that without intermission, yea & much more grieuously: and that whereas one nayle pearsed the hands and feete of Christ, thou oughtest to be grieued & molested with many moe and farre more sharpe nayles continually, euen as it shall come at the last vnto those, in whome the passion of Christ hath not bene effectuall but frustrat. For Christ who is the truth it selfe, will lye to no man, will delude no man, and that which he attempteth must needes be a matter of exceeding great impor­tance and wonderfull high.

Seuenthly, such feare Bernard had conceiued hereof when he sayd: I did play abroad in the streete, and in the Kinges priuie chamber sentence of death was giuen vpon me. The Kinges one­ly begotten sonne hearing this, layd of his diademe & came forth, clothed in sackcloth, his head sprinkeled with ashes, & bare foote, weeping and crying out that his seruaunt was condemned to death. I beholding him sodenly comming forth, am amased at the straungenes thereof, I aske and harken after the cause. What shall I doe? shall I play still and delude his teares? Alas (sayth he) it is no time now to play, it is no time to be secure, when so weightye a matter is in hande. So he bad the women that they should not weepe for him, but for them selues and for their chil­dren, and he adioyneth the cause: For if they doe these thinges to a greene tree, what shal be done to the drie? as if he sayd: learne what ye obtaine by my passion, and howsoeuer thinges fall out, yet this is true and knowne among you, that the whelpe is some­time smitten, that the bandogge or mastiue may be terrified. So also the Prophet hath spoken: All kinreds of the earth shall [Page 70] waile before him. He sayd not, they shall bewaile him, but, they shal waile before him. Moreouer they were sore afraid, of whom it is before spoken, so that they sayde vnto the Apostles Act. 2: Men and brethren, what shall we doe?

Eightly, that this affection may be wrought in vs, the Lords passion is very diligently to be considered of and meditated vpon, By conside­ration of Christes pas­sion we ought to come to the knowledge of our selues forasmuch as the most certaine profit thereof doth much consist herein, that a man may come to the knowledge of him selfe, and tremble and be troubled before him selfe: whereunto he that doth not come, hath not yet attained vnto the due profit of the Lordes passion. For the passion of Christ hath this proper and naturall vertue, to make a man like vnto him, that euen as he was grie­uously tormented both in body and mind for our sinnes: so we al­so to imitat him must be afflicted in the knowledge of our sinnes. Howbeit the matter is not here done in many words, but in depecogitation and earnest weying of sinnes. A similitude. Take a similitude: as thou hast great cause to feare and tremble, if, when some malefa­ctor is condemned, for that he hath killed the sonne of the King or Prince, thou in the meane season, singing and playing securely as being innocent, art terribly apprehended and conuicted, that thou didest suborne the homicide: So thou oughtest to become much more fearefull when thou doest reuolue in thy minde the passion of Christ. For albeit the wicked Iewes be now iudged of God and dispersed, yet were they Ministers of thy transgressi­ons, and thou for a certainty art he, which with thy sinnes hast crucified and slayne the sonne of God, as it hath bene sayd.

Ninethly, he that feeleth him selfe so hardned and dull, that the passion of Christ doth not terrifie him, neither bring him vn­to the knowledge of him selfe, is in an ill and lamentable case: for Christes passion is not effectuall in him. But nowe it is a harde thing for thee to be occupied in these thinges, What we must do that our medita­tion vpon Christs pas­sion may be frutefull. and earnestly bent to the meditation of them: wherefore thou shalt pray God that he will mollifie thy hart, and giue thee grace profitably to medi­tate vpon the passion of Christ, because it can not in any wise be, that the passion of Christ should be inwardly and rightly thought vpon and considered of vs, vnles God inspire it into our hartes. Yea, neither this meditation nor any other doctrine is therefore set forth vnto thee, that thou shouldest boldly rushe vpon it of thy selfe to fulfill it, but that thou shouldest first aske and desire the [Page 71] grace of God, that thou mayst fulfil it, not by thine own strength, but by Gods grace. For hereof it commeth, that they of whom it is before spoken, do not meditate on the passion of Christ aright, because they desire not helpe of God thereunto, but rather tru­sting vnto their owne strength, and following their owne inuen­tion, meditate vpon it altogether after the fashion of men, and af­ter a sclender and vnfrutefull maner.

Tenthly, if one should through y ^e grace of God meditate right­ly vpon the passion of Christ, by the space of one day, or of one hower, yea or the space of a quarter of an hower, we would faith­fully pronounce of him, that he hath done better, then if he had pi­ned him selfe with fasting the space of a whole yeare, or had runne ouer the Psalter euery day. For this maner of meditation doth as it were chaunge a man, and almost regenerate him a new like vnto baptisme. Then in deede the Lordes passion doth his natu­rall, due and noble office, it killeth the old Adam, it driueth away all pleasure, ioy and confidence, which may be had of creatures, e­uen as Christ was forsaken of all, yea euen of his father.

Eleuenthly, We must not despeire or cease, though at the first we obtayne not that we pray for. seeing that such a thing is not in our owne pow­er, it commeth to passe that we doe often times aske it, and yet do not by and by obtaine it, notwithstanding we must not therefore dispeire or cease. For that is sometimes giuen for which we haue not prayed, and that sometimes is not graunted for which we haue prayed, euen as it is the pleasure of God, and as he know­eth to be best for vs, for God will haue this gift to be free & with­out constraint.

Twelfthly, when as a man thus knowing his sinne doth wholy tremble in him selfe, he must especially endeuour, that sinnes doe not still remaine in his conscience, otherwise meere desperation will come thereupon, but he must shake them of and cast them vp­on Christ, and so vnburden his conscience. Therefore see againe and againe that thou doe not that which peruerse men do, which within the secrets of their hart do vexe & disquiet them selues be­cause of their sinnes, & striue with them, that by good workes or satisfactions, by farre going on pilgrimage, or else by pardons they may become safe, and may be made free from sinnes, which can not be. And (alas) such a false confidence in satisfactions and pardons hath preuailed very farre.

Moreouer, then thou doest cast thy sinnes from thee vppon [Page 72] Christ, What it is to cast our sinns vpon Christ. when thou firmely beleuest that he suffered & was woun­ded for thy sinnes, and that he hath payd the ful ransom and satis­faction for thē, as Esaias sayth chap. 53. The Lord hath thrown vpon him all our sinnes. 1. Pet. 2.24. 2. Cor. 5.21. And S. Peter sayth: who his owne self bare our sinnes in his body on the tree. S. Paule sayth: He hath made him to be sinne for vs, which knewe no sinne, that we should be made the righteousnes of God in him. In these and such like authorities thou must repose thy hope with all boldnes, and that so much the more, as thy conscience doth more grieuou­sly vexe and trouble thee. But if thou shalt not doe this, but pre­sumest that thou shalt be quiet by thy contrition and satisfacti­on, then thou shalt neuer come vnto quietnes, but at the last shalt fall euen into desperation. For our sinnes kept and medled with within our conscience, and sette before the eyes of our hart, are farre stronger then we, and doe liue immortally. But when as we see them layd vpon Christ, and to be victoriously conquered of him by his resurrection, and doe confidently beleeue this, then they are dead and brought vnto nothing. And yet being layd vp­on Christ, they must not remayne so: for they are swallowed vppe in the triumphe of his resurrection. Soe sayeth Sainct Paule: Christ was deliuered to deathe for our sinnes, and is risen agayne for our iustification, that is, he hath taken vppon him our sinnes in his passion, and hath thereby payed the raun­some for them, but by his resurrection he iustifieth vs, and maketh vs free from all sinne, if so be that we doe beleeue this.

If thou canst not attaine vnto this faith, thou must as it is a li­tle before sayd, What we must doe when we can not at­taine vnto this faith, to beleue that Christ died for our sinns and rose a­gain for our iustification. resort vnto God by prayer, forasmuch as this gift is in the hand of God only, who bestoweth it when & vpon whom it pleaseth him. Thou maist also stirre vppe thy selfe hereunto: first, not now considering the passion of Christ outwardly, (for that hath nowe fulfilled his function and hath terrified thee) but rather by pearsing inwardly and contemplating his most louing hart, with how great loue towards thee it is replenished, which brought him hereunto, that he did beare thy conscience together with thy sinnes with so great and painefull difficultie. So thy hart shall waxe sweete towards him, and the strength & boldnes of thy faith shall be increased. Then hauing entred vnto the hart of Christ, ascend higher euen vnto the hart of God, and consider that the loue of Christ could not haue bene shewed vnto thee, ex­cept [Page 73] the will of God by his eternall loue had so appointed, wher­unto Christ by his loue toward thee did obey. There thou shalt find a diuine hart, a good hart, a fatherly hart, and (as Christ sayth) thou shalt be drawne vnto y ^e father by Christ. There thou shalt vnderstand this saying of Christ: Iohn. 3.16. So God loued the world that he gaue his onely begotten Sonne, that whosoeuer belee­ueth in him, should not perish, but haue euerlasting life. For this is to know God aright, when he is vnderstood of vs, not vn­der the name of power or wisedom (which is a terrour vnto vs) but vnder the name of goodnes & loue. Then faith & confidence may stand constantly, & man him selfe is as it were regenerate a new in God.

When thy hart is thus established in Christ, so that thou art now become an enemy of sinne, and that by loue and not through feare of punishment, then afterward the passion of Christ ought to be an example vnto thee in thy whole life, and is now to be con­sidered of in thy mind after a farre other maner then before. For hitherto we haue considered it as an outward thing which should worke in vs, but now we will wey it so, that something is to be done of vs also. For examples sake: In the medi­tation of Christes pas­sion we may finde reme­dy against griefe, pride, lust, anger, enuy, sorrow, trouble, &c. when griefe or infirmity doth molest thee, thinke howe light these are being compared to the crowne of thornes and the nayles of Christ. When thou must ei­ther do or leaue of that which is grieuous vnto thee to do or leaue of, thinke how Christ was taken and bound, and led vp & downe. When pride tempteth thee, consider with thy self how thy Lord was mocked, and reputed among theeues. When lust & pleasure pricke thee, thinke with how great sharpenes the tender flesh of Christ was torne with whippes, and pearsed through. When an­ger, enuye, desire of reuenge moue thee, thinke with how great teares and cryes Christ did praye euen for his enemies, to­ward whom he might more iustly haue shewed him selfe sharpe and rigorous. When sadnes or any aduersitie whatsoeuer either corporall or spirituall troubleth thee, strengthen thy hart, & say: well, why should not I also suffer a litle sorrowfulnes, when as my Lorde did sweat blood in the garden for anguish & heauines. Surely he were a sluggish and an ignominious seruaunt, who, his maister lying at the poynt of death, would be held from him with a soft and easie bed.

Lo, thus a man may find strength & remedie in Christ against [Page 74] all crimes and offences. This is truely in deede to meditate vp­on the passion of Christ: these are the frutes of the Lordes passi­on, in which he that doth after this sort exercise him selfe, doth surely without comparison better then if he heard all passions or all superstitious Masses. Such also are called true Christians, which doe so represent the life and name of Christ in their life, as S. Paule sayth: Gal. 5.24. They that are Christes, haue crucified the flesh with the affections and lustes with Christ. For the passion of Christ is not to be handled in wordes and outward shewe, but in deede and veritie. Heb. 12.3. So S. Paule admonisheth vs: Consider him that endured such speaking against of sinners, least ye should be wearied and fainte in your mindes. And S. Peter sayth: 1. Pet. 4.1. Forasmuch then as Christ hath suffered for vs in the flesh, arme yourselues likewise with the same minde. But such medi­tation is now growen out of vse and begon to waxe rare, where­with notwithstanding the Epistles of Peter and Paule are most aboundantly replenished.

WE haue heard in the treatise of the Lordes passi­on, It is not e­nough to know the hi­storie of Christes pas­sion and re­surrection, but the vse and frute of them must be preached and knowen that it is not sufficient to know onely the bare historie thereof. After the same maner it is not e­nough here to know, how and when Christ rose a­gaine, but both the vse and the profit as well of his passion as of his resurrection must be preached and knowne, to wit, what Christ obtained for vs by them. For where the onely deede of the historie is preached, it is a friuolous preaching and without all frute, which both Satan and the wicked doe as well know, reade, and vnderstand, as we doe. But when as the vse of [Page 75] them is preached, and whereunto they profit, that in deede is a frutefull and wholsom Sermon, and full of sweete consolation. Wherefore Christ him selfe hath declared the vse and profit of his passion and resurrection, when he thus talked with the wo­men Matth. 28: Be not afraid: Goe and tell my brethren that they goe into Galile, and there shal they see me. And this is the first word, which they heare of Christ after his resurrection from the dead, whereby he confirmeth all his sayinges, also all his be­nefits shewed vnto them before, to wit that they should come vn­to vs also that should beleue in him, and pertaine onely to the be­leuers, for that here he calleth not onely the Apostles his bre­thren, but also all them which beleue in him, although they doe not see him visibly as the Apostles did. He doth not differre vntill we pray vnto him and call vppon him, that we may be made his brethren. Let any of vs now come forth, and boast of his merit, or of the strength, whereby he is able to merit any thing. The Apo­stles merited nothing at all, that Christ should call them his brethren. What had the Apostles merited? Peter denied Christ thrise. All the rest of the Disciples did flie away from him, they did perseuer and stand by him, euen as the hare tarieth with her yong ones, he might haue called them runawayes, and forsakers of their standing in the middest of their conflict, yea traitors and wicked men, rather then brethren. Wherefore of meere grace and mercy this worde was brought vnto them of the Matrones, which the Apostles themselues did then well perceiue, and we also doe throughly feele, when we are set in the middes of sinnes, and are ouercome of damnation.

This word therefore is ful of all consolation and comfort, that Christ careth for such wretched men as we are, yea and that he doth call vs his brethren. If so be that Christ be our brother, surely I would fayne know what good thing we shall want. As therfore the case standeth among carnall brethren, so doth it stand here. They that are germane brethren by consanguinitie, do vse goods common among them selues, hauing the same father, the same inheritance, otherwise they were not brethren. So we also possesse common good thinges with Christ, enioying the same father, the same inheritance, which inheritance is not diminished by parting it, as worldly inheritances are, but is alwayes made more aboundant: for it is a spirituall inheritance. A corporall in­heritance, when it is distributed into diuers parts, is made smal­ler, [Page 76] but in this portion of the spirit, the case is such, that he that hath gotten part thereof hath obtained the whole. The inheri­tance of Christ. What is ther­fore the inheritance of Christ? In his power are life and death, sinne and grace, and whatsoeuer is contained in heauen and in earth, his are eternall veritie, strength, wisedom, righteousnes. All power is giuen vnto him, he hath rule ouer all thinges, ouer hunger and thirst, prosperitie and aduersitie, &c. he reigneth ouer all thinges that can be thought, whether they be in heauen or in earth, spirituall or corporall, and that I may speake at once: all thinges are in his power, as well eternall thinges as temporall. Now if I shall cleaue vnto him by faith, What they enioy that cleaue to Christ by faith. I shall be made parta­ker of all his good thinges, and shall not obtayne a part of the inheritance onely, but I shall possesse euen with him euerlasting wisedom, eternall strength. My belly shall not be grieued with hunger, sinnes shall not oppresse me, neither shall I be afraid of the face of death, neither shall I dread the sight of Satan, neither shall I want the plenty of any thing that is good, euen as he wan­teth it not. Hereby now we may easily vnderstand the sayinges vttered commonly in the Prophets, & especially in the Psalmes, as where Dauid sayth Psal. 34: The Lions doe lacke and suffer hunger, but they that feare the Lorde shall want no maner of thing that is good: and where he sayth in an other place: The Lord knoweth the wayes of the righteous, and their inheritance shall endure for euer. They shall not be confounded in the peri­lous time, and in the dayes of dearth they shall haue enough. And againe: I haue bene yonge and now am old, and yet saw I neuer the righteous forsaken, nor his seede begging bread. All which thinges Christ bringeth with him, for that we are, and are called his brethren, not because of any merit but of meere grace. If we would print these things in our hart, y ^t we might through­ly feele them, it should goe well with vs, but they goe in at one eare and out at an other. This is that wherof S. Paule so great­ly glorieth Rom. 8. As many as are led by the spirit of God, they are the sonnes of God. For ye haue not receiued the spirit of bondage to feare againe: but ye haue receiued the spirit of a­doption, whereby we cry Abba, Father: The same spirit bea­reth witnes with our spirit, that we are the children of God: if we be children, we are also heires, euen the heires of God, and heires annexed with Christ, if so be that we suffer with him, that [Page 77] we may also be glorified with him.

Moreouer this title ascendeth so high, that mans mind is not able to comprehend it. For vnles the spirit the comforter did im­part this grace vnto vs, no man should euer be able to say: Christ is my brother. For reason can not be bold so to say, albeit one re­peat it in wordes very often, as the new spirits doe. It is a high­er thing then that it can be so spoken, for except the hart feele it, as it is requisite it should, it shall be nothing but onely flatterie. But if thou feele it inwardly in thy hart, it will be so excellent a thing vnto thee, that thou wilt much rather say nothing of it, then speake and talke of it, yea by reason of the greatnes of so good a thinge, thou wilt perhaps dout as yet and be in an vncertaintye whether it be so or not. They which onely cry out thus: Christ is my brother, are fanatical spirits, who vainly pronounce words without any frute. The case standeth farre otherwise and farre more maruelously with a true Christian, so that he is thereby en­forced to be amased, neither dareth he either say or confesse any thing sufficiently thereof. Wherefore we must endeuour, that we doe not heare this onely with fleshly eares, but that we feele it in our hart, for then we will not be so rash, but we shall be forthwith caried into an admiration thereof. True and sincere Christians enter into the viewing and feare of them selues, thinking thus: O wretched and defiled creature, which am drowned in sinnes, am I now made worthy, that the sonne of God should be my brother? how doe I miserable wretch attayne to such a thing? Thus he is by and by astonied, and doth not well vnderstand the thing. But a great studie and endeuour surely is required, that a man may be­leue this, yea if it were felt, as it ought in very deede, a mā should forthwith dye thereupon. For he can not vnderstand it according to his flesh and blood, and the hart of man in this life is more nar­row and straight, then that it is able to comprehend so great thinges. But in death, when the hart shall be stretched out, then I say we shall trie what we haue heard by the word.

In the Gospel of Iohn chap. 20. Christ doth farre more plain­ly declare vnto Marie Magdalen this vse and frute both of his death and also of his resurrection, when he sayth: Goe vnto my brethren and tell them: I ascende vnto my father and your fa­ther, vnto my God & your God, this is one of the most comfor­table places whereof we may glory and boast. As though Christ [Page 78] should say: Marie, get thee hence and declare vnto my Disciples which did flee from me, which haue throughly deserued punish­ment and eternall condemnation, that this resurrection of myne is for their good, that is, y ^t I haue by my resurrection brought the matter to that passe, that my father is their father, and my God is their God. They are but a fewe & verie short wordes in deede but they containe great matter in them, namely, that we haue as great hope & confidence reposed in God, as his owne sonne him selfe. Who can comprehend such exceeding ioye, I will not say, vtter it? that a wretched and defiled sinner may be bolde to call God his father & his God euen as Christ him selfe. The author of the Epistle to the Hebrues chap. 2. did well remember the wordes of the Psalme, and weied with him selfe how it speaketh of Christ, who, as he sayth, is not ashamed to call the beleeuers, brethren, saying: I will declare thy name vnto my brethren, in the middest of the Church or congregation will I sing prayses to thee.

If any worldly Prince or noble man should humble him selfe so low, that he would say to a theefe or robber, or to one that is infected with the french pocks: thou art my brother, it would be a certaine notable thing which euery one would maruell at. But whereas this king which sitteth in glory at the right hand of his father, sayth of some poore man: this is my brother, that no man layeth vp in the bosome of his brest, neither doth any man consi­der of it in his mind, wherein notwithstanding our chiefe comfort and confidence consisteth against sinne, death, the deuils, hell, the law, and against all sinister successe of thinges as well of the bo­dy as of the mind. Moreouer, forasmuch as we are flesh & blood, and therefore subiect to all kindes of aduersitie, it followeth, that the case should stand so also with our brother, otherwise he should not be like vnto vs in all thinges. Wherefore, that he might be made conformable and like vnto vs, Christ like vnto vs in all thinges except sinne he tasted and had experience of all things euen as we haue, sinne only excepted, that he might be our true brother, and exhibite him self openly vnto vs. Which the Epistle to the Hebrues doth liuely set forth chap. 2. where it sayth: Forasmuch then as the children are partakers of flesh & blood, he also him selfe likewise tooke part with them, that he might destroy through death, him that had the power of death, that is, the deuil, & that he might deliuer all thē, which for feare [Page 79] of death were all their life time subiect to bondage. For he tooke not on him the Angells nature, but he tooke on him the seede of Abraham. VVherefore in all thinges it behoued him, to be made like vnto his brethren, that he might be mercifull, & a faithfull hie Priest in thinges concerning God, that he might make reconciliation for the sinnes of the people. For in that he suffered and was tempted, he is able to succour them that are tempted. The profit, The frute of Christes pas­sion and re­surrection. vse and frute of the Lordes passion & resur­rection S. Paule hath gathered very briefly and as it were into one short summe, when he sayth Rom. 4: Christ was deliuered to death for our sinnes, and is risen againe for our iustification. Whereof thus much at this time shall suffize.

THis text is full of consolation, which in a goodly parable setteth forth Christ our Lord, & teacheth what maner of person he is, what be his workes, and of what affection he is toward men. Neuer­theles it can not be vnderstood, but by comparing togither light and darkenes, day and night, that is, a good and an euill shepeheard, as the Lord also doth in this place.

Ye haue nowe oftentimes heard, that God hath instituted and ordeined in the worlde two maner of preachings: The prea­ching of the law. One is, when the word of God is preached, which sayth Exod. 20: Thou shalt haue none other gods before me. Also: Thou shalt not kill, Thou shalt not commit adulterie, Thou shalt not steale, & doth also threaten, that he which doth not keepe those precepts shall dye. But that preaching doth iustifie no man. For although a man be thereby compelled to shew him selfe godly outwardly be­fore men, notwithstanding inwardly his hart is offended at the law, The prea­ching of the Gospell. and had leuer there were no lawe. The other ministerie of the word is the Gospell, which sheweth where that is to be recei­ued, which the lawe requireth, it neither vrgeth nor threatneth, but allureth men gentlely, it sayth not: doe this or that, but it sayth thus: Goe too, I will shew where thou mayst receiue and take, whereby thou mayst become righteous: Behold, here is Ie­sus Christ, he will giue it thee. Wherfore these two disagree one with an other, as much as to receiue and giue, to exact and re­ward. And this difference is to be well vnderstood and marked. To hardened and vntractable men, To whom the law must be preached which feele not the Gospell, the lawe is to be preached, and they are so long to be vrged, till they begin to be mollified and humbled, and doe acknowledge their disease, which when it is done, there is then place to begin [Page 81] to preach the Gospell. These two sortes of preachinges were in­stituted and ordayned of God, besides these there are other which were not ordayned of God, but are traditions inuented by men, ordained of the Pope and his Prelats, wherewith they haue per­uerted the Gospell. These are not worthy to be called either shepeherds or hirelings, but they are those which Christ calleth theeues, robbers and wolues. For if we will rule and guide men rightly and well, that must needes be done by the worde of God: whereby if it be not done, we surely labour in vaine. Further­more Christ entreateth here of that second ministerie of y ^e word, and describeth of what sorte it is: he maketh him selfe the chiefe, yea the onely shepeheard, for that which he doth not feede, doth surely remayne vnfed.

Ye haue heard that our Lorde Iesus Christ after his passion and death was raysed from the dead, is entred into, and placed in immortalitie, not that he might sit idle in heauen, and reioyce with him selfe, but that he might receiue a kingdom, might exe­cute the function of a gouernour and king, of whom all the Pro­phets, yea & the whole Scripture doe speake very much. Wher­fore he is to be acknowledged to be vnto vs continually a present gouernour and ruler, neither must we thinke that he is idle in heauen, but that he doth from aboue both fill and gouerne all thinges as Paule sayth Ephes. 4. who hath an especiall care of his kingdome, which is the Christian faith, hereupon it must needes be, that his kingdom doe florish amonge vs here in earth. Of this kingdom we haue elsewhere sayd, that it is so ordeyned, The king­dō of Christ increaseth, not by force and power, but by prea­ching of the Gospell. that we all encrease euery day and become purer, and that it is not gouerned at all by any force or power, but by outward prea­ching alone, that is, by the Gospell. And this Gospell commeth not from man, but Iesus Christ him selfe brought it, and after­ward put it into the hartes of the Apostles, and their successors, that they might comprehend it, and into their mouthes that they might speake and publish it. Hereby is his kingdom gouerned, wherein he so reigneth, that all the power thereof consisteth in the word of God. Now whosoeuer shall heare & beleeue this, The force & efficacie of the word of God. doe pertaine to this kingdome. Moreouer this worde is afterward made so effectuall, that it giueth all thinges which are necessary to man, & bringeth a certain abundance of all good things which may be had. For it is the power of God which is able to saue e­uery [Page 82] one that beleeueth, as Paul witnesseth Rom. 1: When thou beleuest that Christ died for thee, to deliuer thee from all euill, & so cleauest vnto the worde, it is sure and certaine that no creature is able to ouerthrow thee. For as none is able to ouerthrow the word, so none is able to hurt thee, when thou stickest vnto it. By the word therefore thou doost ouercome sinne, death, Satan, hell, and thither thou must resort and flie, where the word is, that is, to eternall peace, ioy, and life, and briefly, thou shalt be made parta­ker of all such good things as are promised in y ^e word. Wherfore the gouernment of this kingdom is maruelous: the word is pub­lished & preached through the whole world, but the power there­of is very secret, neither doth any man marke that it is so effectu­al, & that it so much profiteth them that beleue: howbeit it must be felt and tasted in the hart. We therfore of the ministerie are able to performe no more, then that we are the mouth of our Lorde Christ, and the instrument whereby he openly preacheth y ^e word. For he suffereth the word to be published abroad, that euery one may heare it. But faith maketh that it is felt inwardly in y ^e hart, yea and it is the secret worke of Christ, whensoeuer any knoweth that it is his duety, and is also willing to doe according to his di­uine will and good pleasure.

But that this may be the better perceiued, we wil now intreat of our text, wherein Christ first sayth: I am the good shepeherd. And what is a good shepeheard? A good shepeherd, sayth Christ, giueth his life for his sheepe. And I leaue my life for my sheepe. Here the Lord declareth what his kingdom is, bringing a good­ly parable of the sheepe. Ye knowe that it is a beast of all liuing creatures most foolish and most simple, so that thereupon it is commonly spoken as a prouerb, if we haue to speake of a simple one: He is a sheepe. Neuertheles it is of that nature more then other liuing creatures, that it quickly knoweth the voyce of his shepeheard, neither followeth it any beside his owne shepeheard, being alwaies of that qualitie that it cleaueth to him, and seeketh for helpe of him alone, being not able to helpe it selfe, neither to feede it selfe, neither to heale it selfe, nor keepe it selfe from the wolues, but doth wholy consist in the helpe of an other. Christ therefore bringeth the qualitie and nature of the sheepe in ma­ner of a parable, and transformeth him selfe into a sheepeheard, whereby he doth very well shewe, what his kingdome is, and [Page 83] wherein it consisteth, and his meaning is this: My kingdom is nothing els, but that I may feede sheepe, that is, miserable, nee­dy, and wretched men in the earth, which doe well perceiue and feele, that they haue no helpe or counsell any other where, but in me alone.

But that we may declare this more plainely, we will adde hereunto a place out of Ezechiel chap. 34. which speaketh of e­uill shepeheards that doe contrary vnto Christ, & sayth: Ought not the flockes suffer them selues to be fed of the shepeheards? VVhy therefore doe you feede yourselues? Euill shepe­heards how they behaue them selues and gouerne their flocke. Ye haue eaten the milke of the sheepe, ye haue clothed your selues with the woll, the best fed ye haue slaine, but my flocke haue ye not fed. The weake haue ye not strengthned, the sicke haue ye not healed, the broken haue ye not bound together, the driuen away haue ye not brought againe, the lost haue ye not sought, but with force and crueltie haue ye ruled them. And now my sheepe are scattered, for that they are destitute of shepeheards, yea all the beastes of the field deuour them, and they are dispersed ouer all mountaines, and ouer the whole earth. That which he here sayth is well to be marked: his very meaning in this place is, that he will haue the weake, sicke, broken, abiects, and lost, to be strengthned, healed, cured, sought, not spoyled and destroyed. These thinges ye ought to doe, sayth he to the shepeheards, but ye haue do [...] none of them. Wherefore I my selfe (as he after­ward sayth) will deale thus with my sheepe: That which is lost will I seeke againe, that which is driuen away will I bringe a­gaine, and to that which is not well will I giue a remedie and heale it. Here thou seest that the kingdom of Christ is such as hath to doe with those that be weake, diseased and broken, & hath care of them to helpe them. The preaching whereof in deede is very full of comfort, but this is wanting in vs, that we doe not throughly feele our miserie and weakenes, which if we felt, we would forthwith runne vnto him. But how did those shepeheards behaue them selues? They ruled in rigour and straightly exac­ted obedience of the lawe. Moreouer, they added their owne tra­ditions, as they doe also at this day, which if they be not kept, they cry out, and condemne him that transgresseth them, so that they doe nothing else, but vrge more and more and commaund their owne inuentions. But this is not to feede wel or to gouerne [Page 84] a soule, as Christ sayth, who him self is not such a shepeheard, for by such maner of feeding none is holpen, but the sheepe are vtter­ly lost as we shall vnderstand.

Now we will handle the place of the Prophet in order. First he sayth that the weake sheepe are to be strengthned, Weake con­sciences how they must be handled. that is, the consciences which are weake in faith, and haue a sorrowfull spi­rit, and are of a faint courage, are not to be enforced, that it should be sayd vnto them: This thou must doe, thou must be strong. For if thou be so weake, thou art ordayned to eternall punishment: This is not to strengthen y ^e weake. Thus saith Paule Rom. 14: Him that is weake in the faith receiue vnto you, & entangle not consciences. And by & by after he addeth Rom. 15: VVe which are stronge ought to beare the infirmities of the weake. Wher­fore they are not to be seuerely compelled, but to be comforted, that although they be weake, they may not therefore despeire, for after [...]ards they shall become stronger. Esaias the Prophet did thus forespeake of Christ cap. 42: A broosed reede shall he not breake, & the smoking flax shall he not quenche. The broo­sed reede signifieth miserable, weake, and broosed consciences, which are easily so shaken, that they tremble, and lose hope and trust in God. With these God doth not forthwith deale rigorou­sly and after a violent maner, but he dealeth gentely with them, lest he breake them. Moreouer the smoking flax, which doth as yet burne a litle, & nourisheth more smoke then fire, [...]e the same consciences, which ought not againe to despeire, for he wil not vtterly extinguish them, but alwayes kindle them, and more and more strengthen them. Which truely to him that knoweth it, is a great comfort. Wherefore he which doth not gentlely handle weake consciences after this sort, doth not without dout execute the office of a true shepeheard.

Afterward the Prophet sayth: That which was diseased, ye ought to haue succoured. Who are those diseased ones? They which in their maner of liuing, and in their outward works haue certain diseases, and vices. The first pertaineth to the conscience when as it is weake: the other to the maners or conditions of life, when as any being caried with a wilfull mind and wayward braine, doth offend here and there, to wit by wrath & other foolish doings, as euen the Apostles fel sometimes grieuously. Such as are so vitious in the sight of men, that they are an offence to o­thers, [Page 85] and are iudged obstinate and wayward, God will not haue to be reiected and despeired of. For his kingdom is not ordered after such a maner, that the stronge and whole onely should liue therein (which pertaineth to the life to come) but Christ is ther­fore set in it, that he may haue a care of such & helpe them. Wher­fore albeit we are so weake and sicke, notwithstanding we must not so despeire, that we should say, that we are not in the king­dom of Christ, but y ^e more we feele our disease, The more we feele our selues disea­sed, the greater cause we haue to flie vnto Christ. so much the more we must come vnto him, for he therefore is at hande that he may remedie and heale vs. Now if thou be weake and oppressed with faintnes, feeling great affliction, hereby thou hast gotten a grea­ter occasion to goe vnto him, & to say on this maner: Most sweete Christ, I therefore come vnto thee because I am a sinner, that thou maist helpe and iustifie me: yea very necessitie doth compell thee hereunto. For the greater thy disease is, so much more need­full is it for thee to be healed. And Christ him selfe requireth the same of vs, and doth allure vs to come vnto him boldly and chere­fully. But others which are not such shepeheards, do thinke that they shall make men righteous, if they exact much of them and vrge them much, whereby they onely make that which is euill worse, as we see it to be done at this day, whereas it is come to that disorder, that all thinges are most miserably brought out of course, as in this place the Prophet sayth.

The broken haue ye not bound togither. To be broken is, as when ones legge is broken, or a wound some where else giuen him. That is, when as a Christian is not onely weake and disea­sed, that he stumbleth sometime, but also runneth into so great tentations, that he breaketh some part, They which fall so grie­uously that they euen deny the Gospel, must not be vtter­ly despeired of. and so is brought to that passe, that he falleth and denieth the Gospell, after the maner of Peter, who did forsweare Christ. Now if any should so stumble, that he should be compelled to goe backe, & be vtterly cast downe in minde, neuertheles we must not as yet cast him of, as though he did neuer any more pertaine to the kingdom of Christ: for we must leaue Christes propertie to him self, that his kingdom may remayne vnto him selfe meere grace and mercy, whose desire is to helpe them onely, which are grieued with their calamitie and miserie, and doe greatly desire to be deliuered from it. That his kingdom may altogither abound with comfort, and he him selfe be the comfortable and gentle shepeheard, which prouoketh and [Page 86] allureth euery one to come vnto him. And all this is done by the Gospell, whereby the weake are to be strengthned, the sicke to be healed. For it is such a word as is fit for all distres of conscien­ces, giuing aboundant comfort to all, that none dispeire although he be a great sinner. Christ therfore alone is y ^t good shepeheard, which healeth all sortes of diseases, and helpeth them that are fallen: which he that doth not, is not a shepeheard.

The Prophet thus goeth forward: That which was driuen a­way, ye haue not brought againe. What is that that is driuen a­way? The despised soule, which is so scorned and contemned, that it is thought to be done in vaine, whatsoeuer Christian doctrine is bestowed vpon it. Notwithstanding Christ doth not yet suffer, that it should be dealt roughly with. His kingdom is not compas­sed with so straight boundes, that onely the stronge, whole and perfect doe florish therein, for this pertaineth to the heauenly life to come, now in this his kingdom onely grace and sweetnes must abound. As God promised to y ^e children of Israell Exod. 3. that y ^t appointed land of Canaan should flow only w ^t milk & hony, euen as Paule 1. Cor. 12. affirmeth, that vpon those members of the body, which we thinke more vnhonest, we put more honestie on.

He concludeth: The lost haue ye not sought. That is lost which seemeth to be condemned, They which seeme euen past hope must not be quite cast of. of the returne whereof there is scarce any hope. Of which sort in the Gospell were Publicanes & harlots, and at this day they, who haue not so much as a sparke of godlines, but are vntractable and vnruly. Neither are they notwithstanding to be left, but all meanes are to be assayed that at the last they may be reclaimed and brought againe into the right way. Which S. Paule eftsoones did, as when he deliuered two of this sort vnto Satan, 1. Tim. 1. I haue deliuered them vnto Satan that they might learne not to blaspheme. And 1. Cor. 5. I haue determined, sayth he, to deliuer them to Satan for the destruction of the flesh, that the spirit may be saued in the day of the Lorde Iesus. Them he cast of as condemned, and yet notwithstanding did not despeire of them. Christ therefore is so to be preached, that he reiecteth no mā although he be weake, but that he willingly receiueth, comforteth and strengthneth euery man, so that he alwayes appeareth to be the good shepeheard. Hereupon it commeth to passe, that men willingly resort vnto him, and that it is no neede any more to compell them. The Go­spell [Page 87] so allureth, and maketh them willing, The Gospel allureth vs with loue & pleasure to come vnto Christ. that they come with a certaine loue and pleasure, and with all boldnes, Whereupon a desire and loue vnto Christ is increased in them, so that they doe any thing willingly, who before were to be vrged and compelled. If we be constrayned, we doe grudgingly & vnwillingly, which God plainly abhorreth. But when as I shall perceiue that God dealeth so louingly and gentlely with me, my hart is as it were rauished, so that I can not stay my selfe, but I must euen runne vnto him, leauing all other things, wherupon afterward all plea­sure and ioy ensueth vnto me.

Now consider how great an euill it is, when one iudgeth an other. The kingdom of Christ, as we haue heard, is so ordeined, that it healeth and iustifieth onely sicke and miserable conscien­ces, wherefore all they are farre deceiued, which haue regard on­ly to the stronge and whole. It is great therefore and very effec­tuall knowledge whereby Christ is well knowne. It is graffed in vs by nature to be altogither euill and wicked, & yet notwith­standing we would haue euery one to be honest, we earnestly re­gard stronge Christians, not looking therewithall to the sicke and weake, thinking them not to be Christians, if they are not stronge, and iudge others euill, if they be not altogither holy, when as we our selues in the meane season exceede the rest in naughtines. Now the cause hereof is our most corrupt nature, Our corrupt nature and blind reason cause vs to erre & iudge amisse. & our blind reason, which will measure the kingdom of God accor­ding to her owne opinion, whereby it thinketh that those things are vncleane before God, which seeme vncleane vnto it self, wher­fore that opinion must be remoued out of our minde. For if thou hast very much regard thereunto, thou shalt at the last come into the mind to thinke: alas, what shal become of me, if all Christi­ans must be such, namely, stronge, whole, and godly? When shal I once attayne so farre? And so thou shalt bringe thy selfe into such a perplexitie, that thou shalt hardely euer attayne vnto true comfort and ioye. Thou therefore must be so affected, that thou say: Most gracious Iesu, although I finde my selfe altogether weake, diseased, and in a wretched state, yet I will not therefore cast of all hope, but wil flie vnto thee, that thou mayst succour me, For thou onely art the shepeheard, & the good shepeheard, such a one I am perswaded that thou art, wherfore I will not despeire or be discouraged, although I come vnto thee being voyde of [Page 88] workes. We must therefore bestow our diligence that we may wisely & well know Christ, that in his kingdom onely the weake and diseased are conuersant, and that it is nothing else, but as it were an hospitall, wherein onely the sicke and feeble doe lie, of whom a care must be had. But few men haue this knowledge, for this wisedom is exceeding hard to be attayned vnto, so that it is wanting euen vnto them sometime, who haue the Gospel and the spirite, neither can any wisedome come vnto men which is greater then it. Wherfore, albeit men looke into the Scripture, which setteth forth the kingdome of Christ, affirming it to be most precious, neuertheles they haue not such a care what the wordes signifie, neither doe they marke that true wisedom is hidden therein, which excelleth our wisedom by many degrees. For it is not Christian wisedom to haue to doe with men which are accounted wise, and skilfull, and to make mention, and talke of them, Christian wisedom is occupied a­mong the vnwise. but to be occupied among the vnwise and them that lack vnderstanding, not that delight & pleasure should be taken there­of, but that they may come from sinne and foolishnes to righte­ousnes and sound vnderstanding. Hereof it appeareth that Chri­stian wisedom doth consist in this, not that we looke aloft, & con­sider those thinges which are high and wise, and behold and see our selues in thē as it were in a glasse, but that we looke to those things that are belowe, & marke that which is humble & foolish. He which knoweth this, let him giue thankes vnto God. For by this knowledge he becommeth such a one as is able to prepare and apply him selfe to euery thing which is in the world. But ye shall finde many, yea euen among them that preach the Gospell, which are not yet come thus farre. Hitherto we haue bene so in­structed & accustomed, that none must come vnto Christ, before he be altogether cleane, thou must therefore forsake that opini­on, that thou maist attaine to true vnderstanding, that thou maist knowe Christ aright, howe he is the true and good shepeheard, whereof we haue heard sufficient.

Nowe he compareth the good shepeheard with the euill, or hireling, and sayth: A good shepeheard giueth his life for the sheepe: but an hireling, & he which is not the shepeheard, nei­ther the sheepe are his owne, seeth the wolfe comming, & lea­ueth the sheepe, & the wolfe catcheth & scattereth the sheepe. So the hireling fleeth because he is an hireling, & careth not for [Page 89] the sheepe. It is true in deede that Christ is properly the onely shepeheard, euen as y ^e name of Christ doth belong to him alone. yet he communicateth the same vnto vs, that we also may be cal­led Christians. So although he be the onely shepeheard, yet he imparteth the same name to them that be of the ministerie. After the same maner Matth. 23. he forbiddeth, that we call no man fa­ther vpon the earth, forasmuch as there is one onely our father, which is in heauen, notwithstanding Paule calleth him selfe the father of the Corinthians 1. Cor. 4. when he sayth: In Christ Ie­sus I haue begotten you through the Gospell. So therefore it seemeth as though God alone would haue the name of a father, and in the meane season notwithstanding he graunteth the same name to men, that they also may be fathers, howbeit that they haue not of them selues but by Christ. Euen as we are called Christians, because we haue nothing of our selues, but for that all thinges are giuen vnto vs through Christ.

Moreouer, the hireling, sayth Christ, which is not the shepe­heard, neither the sheepe are his owne, when he seeth the wolfe comming, leaueth the sheepe & fleth, &c. The hire­ling when the wolfe commeth leaueth the sheepe. This surely is a hard saying, that they which truely preach the Gospel, and strengthen & heale the sheepe, neuertheles at the last doe suffer the sheepe to be caught and torne in peeces, and doe then flie away, when the sheepe haue neede of greatest helpe. As long as the wolues doe not appeare, they do their dutie carefully & diligētly, but as soone as they see the wolfe breake in, they forthwith leaue the sheepe. If they then haue fed them well, that they be fat, strong, & whole, they are the better liked of the wolues, for whome they haue fed them. But what is the hiddē meaning of this parable? The mea­ning of Christ is this: In my kingdome (which consisteth in no­thing else, but that the weake be strengthned, the sicke healed, the faynt harted encouraged) the holy crosse shall not be wanting. The crosse accompani­eth the preaching of the Gospell. For when it is preached, that Christ only, whose silly sheepe we are, hath care of vs, strengthneth, healeth, and helpeth vs, & that our owne strength and our owne workes are of no importance at all, (whereby all workes of the world, and the diuerse sortes of worshipping God which it inuenteth are vtterly disallowed) the world cā not abide such maner of preaching, so that it is a natural propertie of y ^e Gospel, to bring y ^e crosse w ^t it as vnseparably accō ­panying it, & he that will vnfeinedly profes it before the world, [Page 90] must needes yeld him selfe to beare persecution. Forasmuch as the case standeth thus, it is not hard to perceiue how great diffe­rence there is betwene the true shepeheards and the hirelinges. He that is an hireling preacheth the Gospell as long as he is re­ported among men to be a learned, The hireling how he be­haueth him selfe. godly & holy man. But when as he is reproued or set vpon as an heretike and wicked fellow, or moued to make a recantation, then he either recanteth, or ta­keth him selfe to his feete, leauing the miserable sheepe alone without a shepeheard, then their case becommeth worse then it was before. What doth it then auaile the sheepe if they were wel fed before? What the true shepe­heard doth, If they were true shepeheardes, they would spend their life before they woulde so leaue the sheepe to the iawes of the wolues, and would be ready alwayes to offer their necke to the axe for the Gospells sake. They therefore are neuer good shepeheards, which so preach the Gospell, that they may there­by get vnto them selues honour, riches, and profit, without all dout they are hirelings, who seeke after their owne thinges euen in sound doctrine, yea and in the word of God. Wherefore they abide no longer, then while they may haue honour, praise & com­miditie thereby, but as soone as the wolfe commeth, goe backe, denye the worde, and get them selues away, leauing the sheepe, which very earnestly seeke for pasture and their shepeheard, who may keepe them from the iniurie of the wolues, but that good shepeheard can no where be found, who flieth away euen at that time, when the sheepe haue most neede of a defender and strengthner.

The same shall happen to vs in time to come, when we shall once begin to be touched in deede. Then the Preachers will shut their mouthes, and prouide for their safetie by flying, and the sheepe shall be miserably dispersed, so that one shall be caried this way, an other that way. God graunt that some of them may stand valiantly in defense of the Gospell, and spende their blood, if the case so require in deliuering their sheepe. Thus Christ hath painted forth y ^e hirelings in their colours, who thus sayth more­ouer: I am that good shepeheard, and knowe mine, and am knowne of mine. These wordes doe containe much, I shoulde spend ouer much time, if I should handle them seuerally. He speaketh here of the peculiar dutie that belongeth to him selfe. I know my sheepe, sayth he, and they againe know me. Nowe the [Page 91] summe is this: Christ knoweth vs to be his sheepe, & we againe know him to be our shepeheard. He knoweth vs to be such sheepe as are weake and diseased, which he doth not cast of, but hath a care of them, and healeth them, although they be so diseased, that all the worlde thinketh that they are not his sheepe, and this in deede is the knowledge of y ^e world. But Christ doth not so know them, neither doth he greatly regard what maner of ones they be, but considereth whether they be sheepe. They therefore are the true shepeheards, who following Christ, doe so know their sheepe, that they looke vnto the persons, not to the disease.

My father knoweth me, sayth Christ, The world knoweth not Christ. but the world knoweth me not. When as therefore the howre shall come, that I shal die an ignominious death vpon the crosse, all with one voice will cry out: was this the sonne of God? he must needes be a condemned man, and giuen vp vnto Satan, both in soule and also in body. So the world will consider and know me. But my father will say in this sort: this is my welbeloued sonne, my king and Sauiour. He beholdeth not my affliction, my woundes, my crosse & death, but he considereth my person, that is, me very selfe. Wherefore if I were in the middest of hell, or in the iawes of Satan, yet I should come out againe, for the father will not forsake me. Like­wise I know my sheepe, and they knowe me. They are certaine that I am a good shepeheard, they know me, therefore they come to me for succour, and cleaue vnto me, neither doth it any thinge feare them, that they are subiect to manifold infirmities and di­seases, they knowe very well that I would haue such maner of sheepe to resort vnto me. Other sheepe I haue also, which are not of this folde: them also must I bringe and they shall heare my voice, and there shall be one shepefold, & one shepeheard. Some haue so handled this place, that they affirme it shall be fulfilled before the latter day, when Antichrist, Iohn, and Helias shall come. Which is flatly against the truth, and forged of Sa­tan, that men might beleue, that the whole world shall at the last become Christian. Which Satan therefore did that he might darken the sound doctrine, that we might neuer rightly vnder­stand it. Beware therefore of this delusion. For by and by after the ascension of Christ this was done and fulfilled, and is yet at this day fulfilled. As soone as the Gospell was published, it was preached to the Iewes, and this people was the shepefold. Now [Page 92] he sayth, that he hath certaine other sheepe also, which are not of this fold, which also he must gather together, whereby he shew­eth, that the Gospell must be preached to the Gentiles that they also may beleue in Christ, that of the Iewes and Gentiles may be made one Church. Which he performed afterward by the A­postles, who preached the Gospell to the Gentiles, and brought them to the faith. So there is now one body, one Church, one faith, one hope, one loue, one baptisme, and so of the like, which continueth at this day, and shal so continue euen to the ende of the world. Wherfore doe not so vnderstand it as though all men shall beleue in Christ, for the crosse must alwayes be borne of vs, for­asmuch as the greatest parte is alwayes of that faction, which persecuteth Christians. The Gospell also must be continually preached, that alwayes some may be brought to Christianitie. And thus much for a compendious exposition of this text.

IN this text, dearely beloued, What kinde of doctrine this text cō ­taineth. euen that doctrine is contayned, which we are perswaded, and glory to be our chiefe doctrine, and which by best right deserueth to be called christian doctrine, to wit of grace and forgiuenes of sinnes, set downe against the doctrine of the law, and of workes. But it is a very shamefull thinge, that a sermon so excellent, and replenished with so great comfort and ioy, should be heard of a man that is wicked & a con­temner of the word of God. This is much more miserable, that all thinke they haue so soone throughly learned it, to the know­ledge whereof euery one will seeme to haue attained, thinking that there is nothing in it, which he doth not perfectly vnderstād, and that there is no neede to spend any more studie in learning it. Although it be not grieuous to God him selfe, neither doth it yrke or wearie him, euery yeare repeating it, or rather euery day exercising it, as though he knewe to preach nothing else, be­ing vnskilfull and ignorant of all other kind of doctrine. And we miserable and wretched men doe so soone as we thinke attaine to the knowledge of the chiefest doctrine, that forthwith it is wea­risom and tedious vnto vs to repeat it, whereby all pleasure and loue of the worde of God dieth and is extinguished in vs.

But before I declare the article or chiefe point here taught, I thinke it good, that the beginning of this chapter be diligently considered, which S. Luke setteth in steede of a preface, & shew­eth [Page 94] what gaue Christ cause to make this sermon, where he sayth: Then resorted vnto him all the Publicans and sinners to heare him. In which wordes he plainly signifieth with what mē Christ kept companie, With what kind of men Christ was conuersant. namely with them, which in the sight of all men liued as it did not become them, and were openly called sinners and euell persons. Whereby it appeareth that the Pharisees se­med to haue sufficient cause to finde fault with Christ, for that he, which would be counted holy, did familiarly keepe companie with such men. Publicans what they were. For they were commonly called Publicans at that time, to whom the Romās did let out some citie or custome, or some charge or ouersight in matters, for a certain summe of money: as the Turke or Venetians do now commit to some one some citie or office, for which a certain summe of money is year­ly to be payed, and what soeuer they shall scrape togither by vn­iust exactions aboue this summe, that is their owne. So also the aforesaid Publicans did, which so gathered those tributes and money wherewith they were charged, that they themselues also might haue some gaine thereby. And seing that a summe of mo­ney to be paide for some citie or office was not small, they desi­rous to gaine thereby, did by all meanes deale vniustly, and vsed extortion in all thinges, in all places, and with all persons. For the Lordes and maisters held them so hardly and straightly, that they could not get much thereby, if they would deale rightly and iustly, and oppresse no man with vniust exactions. Whereupon they had a verie euell report abroad, that they were most vniust exactors, and endued with small honestie and integritie of life. Likewise the rest in generall were called sinners, which other­wise liued dishonestly and wretchedly, & were defiled with filthie offences, as with couetousnes, with whoredome, with surfetting and drunkennes, and such like. Such resort here vnto Christ, and come to heare him, when as before they had knowen him by re­port to be excellent and famous both in wordes and deedes.

Howbeit it is certaine that in them although they semed euen desperate, there was a sparke of vertue and honestie, in asmuch as they longed after Christ, both couering to heare his doctrine, and also earnestly desiring to see the workes which he did, when before they knewe him to be a good man, and heard no ill report either of his doctrine or workes, so that their life did farre differ from his. Neuertheles they are so wel disposed, that they are not [Page 95] his enemies, neither refuse or flie his company, but runne vnto him, not of any euell purpose or intent, but to see and heare some good thing, whereby they may amend their life. The maliti­ous dealing of y ^e Scribes & Pharisees. Contrariwise the Pharises and Scribes, which were counted most righteous and holy, are such poysonfull beastes, that they are not only sore displeased at Christ, whom they cā abide neither to see nor heare, but also they can not be content, that miserable sinners should come vnto him, and heare him, whereby they being led by repen­tance might amend: Yea they do also beside this, murmur, and reproue Christ, for that he admitted vnto him, and receiued Pu­blicās and sinners, saying: Behold, is this that holy and famous man? Who will now say that he is of God, when as he hath so­ciety with so wicked wretches? yea rather he is a drinker of wine and a glutton, as they say elsewhere, Luke 7.34. a freind to Publicans and sinners.

Such a report he is cōstrained to beare of the holy Pharises, not for that he giuing himselfe to gluttonie and surfetting, accu­stomed to feede excessiuely and followe riotous pleasure togither with them, but onely because he admitted such into his company, and did not contemptuously reiect them. For in their opinion he should haue gone with a sad and austere countenance, in base ap­parell, & haue remained seuered from the conuersation and com­panie of men, and refused their felowshippe, lest that by familiar custome with them, he should be defiled, and should haue done as they were accustomed to do after y ^e maner of holy men. Of whom Esaie writeth, that they studied for such puritie, that they did feare and suffer against their will euen the touching of a sinner. Which in deede plainly appeareth Luke 7. in the Pharise mur­muring against Christ, because he suffred himselfe to be touched of the sinfull woman. And it was they, that would alway be his maisters, & prescribe vnto him rules whereby to liue, and behaue himselfe in this life. Therefore in this place they murmur, for that he did not applie himselfe vnto thē, neither did disdaine y ^e cō ­pany & conuersation of such sinners according to their example.

Now Christ also is somewhat stout, plainly shewing here, The stoutne of Christ. that he can suffer y ^e maistership of none, but that he is altogither free & exempt from the commaundements of all, as commonly in the Gospels we see him to be at his owne will & pleasure, who neuer­theles otherwise was both gētler and also more seruiceable then [Page 96] all the rest. But when as they would deale with him by lawes, & be his maisters, thē all friendship ceassed, for he did not otherwise leape back, then the adamant layd vpon y ^e anuyle & striken, spea­king and doing onely the contrary of that which they require of him, although they seeme to speake euen rightly and well, allea­ging thereunto also the worde of God. As they doe here, where they come and say: thou must doe thus, thou must follow the con­uersation of honest men, thou must flee the companye of wicked men. This truly is a substantial doctrine, and confirmed by testi­mony of the Scripture. For Moses him selfe commaundeth the Iewes, to auoid euill men, & take away euil from amonge them. By this text they confirme their sayings, & come with their Mo­ses, Christ com­pared to the Vnicorne. and would make Christ subiect to their lawes, and haue him ruled by them.

But Christ neuertheles will be at his owne libertie. And he is not vnlike the Vnicorne, which beast men deny that he can be taken aliue, with what kind of hunting soeuer he be assayled. He suffereth him selfe to be wounded, to be striken with darts, and to be slayne, Christ is im­patient of lawes. to be taken he doth not suffer him selfe. No otherwise doth Christ also, who although he be set vpon by lawes, yet doth he not suffer them, but breaketh through as through a spiders web, rebuking them most sharpely. As Matth. 12. where they found fault with his Disciples, because they had plucked y ^e eares of corne on the Sabbath day, alleaging the commaundement of God that the Sabbath was to be kept holy, &c. he auoucheth the cleane contrary, tearing in sunder y ^e commaundement, affirming the contrary both in wordes, and also by examples. Also Matth. 16, where he declareth to his Apostles that he shall suffer and be crucified, but Peter admonisheth him to be of a good there, and setteth before him the precept of charitie, saying: Maister, pitie thy selfe, there againe he doth earnestly and sharpely blame and rebuke his admonisher, and sayth: Get thee behinde me, Satan: thou vnderstandest not the thinges that are of God, but the thinges that are of men.

And in a summe, he is most impatient of all lawes wherewith they deale with him, he will be most free from all commaunde­ments, and acknowledged to be the Lord of them. He alway gi­ueth such aunswers, as with which he represseth the exactors, neither wil he keepe any law as though he were compelled to do [Page 97] it. Contrariwise, when he doth any thinge of his owne accorde, then no law is so litle or so light, whereunto he doth not willing­ly obey, and doth much more then it requireth. Wherefore there can none be founde more gentle and seruiceable then he, if he be vrged with the controlement or exaction of none. Moreouer he doth so farre humble him selfe, Christ hum­ble and ser­uiceable. Matth. 20.28 that he washeth the feete of Iu­das which betrayed him, according as he him selfe speaketh of him selfe: I came not to be serued, but to serue others, &c. which is manifest to them that consider his life, howe he walked abroade in Iudea, Samaria, Galile, and in the night stept on the ground, fasted forty dayes, and tooke no rest at all, but patient­ly sustained so much labour, that they feared lest he should be ra­uished in minde, or finally bringe some hurt to his body. He doth all thinges that he can, but that he refuseth to be compelled, and suffereth no lawes to be prescribed vnto him, which if any set before him, he most stoutely resisteth and striueth against them. So he is both of a most stoute and of a most milde spirit, Christ both of a most stout and al­so of a most mild spirit. ney­ther is there any more stoute, nor more seruiceable then he, whoe can abide to doe none of those thinges that are exacted of him, and neuertheles doth all thinges euen most aboundant­ly, and as it were ouerfloweth with a floud of good workes, and watereth all thinges, no man commaunding him, or by way of controlement exacting and requiring any thinge of him, but he beinge permitted to doe voluntarily and of his owne ac­cord.

These thinges are done for our example, that we may learne what a true Christian man is after the spirit, lest we iudge him according to the lawe, and according to our owne wisedom and vnderstanding. For Christ is therefore our Lorde, that he may make such men of vs, as he is him selfe. And as he can not suffer him selfe to be tied and bound with lawes, but will be Lorde of lawes, yea and of all thinges, so also ought not the conscience of a Christiā to suffer them. For we are so much made free by Christ, The consci­ence of a Christian must not be bound with lawes. that our conscience may know nothing cōcerning any law, whose iudgement & controlement it may abide to suffer. Neither ought we any otherwise to be affected according to the state of y ^e inward conscience, then if no lawe had bene giuen or made: yea as if nei­ther x. cōmaundements, nor one, either of God, or of Bishop, or of Cesar were giuē to vs, that we may plainly say: I know nothing [Page 98] of any law, neyther wil I know any thing. For in that state and condition, wherein we Christians are, our workes, & the workes of all men doe cease, yea and all lawes also. For where there is no worke, neither can there be any law, requiring a worke and say­ing: this thing was to be done of thee, this to be left vndone. But we through Christ are wholly free from all workes, and righte­ous by meere grace and mercy, whereby we liue onely before God. And this is our treasure, whereby we are Christians, and liue and stand before God. For how we ought to liue in outward conuersation, to wit in fleshe and blood before the world, it doth nothing pertaine vnto this place.

A Christian must not suffer his cō ­science to be held captiue of any lawe.Wherefore a Christian must learne so to rule his conscience, that he suffer it not to be held captiue or entangled with any law. But whosoeuer will bind and hold it with any law, let him stout­ly and boldely striue there against, and doe as he seeth Christ doe here and else where, where he vseth so great stoutnes and earne­stnes of minde, that no Moses or Exactor of the lawe can pre­uaile any thinge with him, although otherwise he be most hum­ble, most sweete and gentle of all men. Howbeit this art is aboue measure high and excellent, which none but he vnderstandeth, whereof he is the Maister, who knoweth howe to appease all lawes and teachers of lawes. We of our selues are not able to pacifie and appease the lawe. We are not able to doe so: For the Deuill mightely assaileth vs, and as often as he setteth vpon the conscience of man, he driueth him to that point, that he entreth disputation with him, what he hath done or not done. Then such a disputation beginneth, as wherein is debated of our sinne and righteousnes, euen then man is brought into a daungerous case and into the myre, where be sticketh, neither can he escape or rid him self out, but is forthwith deeper and deeper plunged in. For he is laden with a heauy burden, which he is not able to beare, wherefore he walketh musing, gnawing & consuming his minde, neither can he get any quietnes thereof. Which I doe plainely feele in my selfe, neither can I wrastle out, and deliuer my selfe by any trauell, although I labour alwayes, assaying all meanes to escape out of this goulfe, that I may aunswere the lawe, and obtaine so much, that it may keepe silence, and say, now at length thou hast done so much, wherewith I am constrayned to be con­tent. But all endeuour and study is in vayne: for such a deepe pit and daungerous goulfe it is, out of which no man is able to es­cape, [Page 99] although he ioyne the helpes of all men to him self, as they can beare me witnes which haue made triall hereof, and doe as yet daily trie it.

The cause is our nature, which will haue to doe with workes and lawes, and heare what they say, and followe them that say: Why doth he eate with Publicanes and sinners? if he did eate and drinke with vs, he should do wel. Also: why do thy Disciples plucke the eares of corne on the Sabbath day? &c. with whom it will haue to do so long, til the law sayth: now thou art righteous. For it can attaine to no higher vnderstanding, then that the do­ctrine of the law is the chiefest doctrine, and that the righteous­nes thereof is the best life before God. In it it continually remai­neth so captiue yea and bound, neither can it by any meanes deli­uer it self out of this prison, being not able to pacifie and appease the law, that it doe not exact any thinge of it, or reprehend it in a­ny thing, but it is compelled to be captiue therein as in a perpe­tuall prison, and the longer it striueth and fighteth with the lawe, into so much worse case doth it alwayes come, vntill at the last it be wholy subdued.

What therfore must I do, What a Christian must do when the law vrgeth his consci­ence. the law assailing & vrging my con­science, especially when I perceiue my selfe not to do that which it requireth? I aunswere, euen that which Christ doth here, who admitteth or acknowledgeth no law, although brought out of the law of God. So learne thou also to doe, that thou mayest boldely say to the lawe, leaue of lawe to dispute with me, I haue nothing to doe with thee. And for that very same cause, for which thou commest to dispute with me, and to enquire of me, how good and righteous I am, I will not heare thee. For it here maketh no matter, what I am, or what I ought to doe, and what not to doe, but what Christ him selfe is, ought to doe, and doeth. For nowe we are in the bridechamber, where onely the bridegrome and the bride must haue to doe, and it behoueth not thee to come thither, nor to intermeddle any thing there.

But neuertheles it now and then knocketh and sayth: in the meane season notwithstanding good workes must be done of thee, the commaundements of God must be kept, How we must aūswere the law whē it is instant vpon vs. if thou wilt obtaine saluation. Aunswere againe: but thou hearest that it is not nowe tyme to speake of them: for now I haue obtayned my righteousnes and the summe of all my saluation without my [Page 100] workes in Christ my Lorde, and am already saued before thou camest, therefore I haue no neede of thy presence. For as I haue sayd, where workes preuayle nothing, neyther is the law there of any importance or weight, and where there is no law, neither is there any sinne. The bride therefore alone, all the rest beinge excluded, must reigne in the bridechamber with Christ, in whom shee hath all thinges at once, neyther needeth shee any thinge more, which is necessary to saluation. Where­fore the lawe must be excluded and vtterly reiected, yea and cast of, as often as it will inuade and set vpon the conscience. For surely it ought not to medle therewith, neither commeth it in tyme, when it will haue muche to doe there, where it ought to haue nothing to doe, and whither it ought in no wise to come. For the conscience resteth in this article of our Christian faith, I be­leue in Iesus Christ my Lord, which suffered, died, & was buried for me, &c. vnto whom both Moses law, & Cesars, & diuine lawes ought to giue place. All that therfore is boldly to be chased from me, whatsoeuer will dispute with me of sinnes, righteousnes, and such like thinges.

Beholde, Christ would in this place resemble this libertie vn­to vs, that as Christians we suffer no maister in our conscience, trusting most constantly to this one thinge, that we are bapti­sed, and called vnto Christ, and by him iustified and sanctified, whereupon we may say: He is my righteousnes, my treasure, my worke, and in a summe, what not? against sinne and vn­righteousnes (whereof the lawe indeuoureth to accuse me) If it please you to haue other righteousnes, workes, lawe, &c. then may ye take them from whence ye will, surely ye shall finde no place for them in me. Thus may a man defend him self, and stande against the suggestions and tentations of the Deuill, and of sinnes either past or present. Wherefore Moses and Christ are farre to be separated asunder, as also workes and faith, the conscience and the outward life, so that if the lawe will sette vpon me, and make my hart afrayde, then is it tyme to sende it away, and if it will not giue place, to thrust it out by force, and to say: I will willingly doe good workes, and will goe forward as much as I am able for that time that I liue amonge men, but here I wil know nothing at al of them in my cōscience, & therefore let me alone, & prate nothing of them. For here I will [Page 101] vouchsafe to heare neither Moses nor the Pharisees, but Christ alone doth obtaine place to reigne here. I will like vnto Marie, sit at his feete to heare his worde, but let Martha cary abroade, and busie her selfe in the kitchin and about the houshold affayres. And in a summe, I will not trouble the quietnes of my con­science.

But what shall I say, An obiection whereas in the meane season I doe dai­ly sinne, which surely is euill? I aunswere, in deede it is true, The aunswer I am a sinner, and I do vniustly, but I must not therefore despeire, as though I were subiect to condemnation, yea or tremble be­cause of the rigour of the lawe. For by faith I apprehend him, which hath apprehended me, and apply my selfe vnto him, which hath embraced me in baptisme, and hath put me in his bosom, and by the preaching of the Gospell hath called me to the com­munion of all his good thinges, bidding me to beleeue in him. Nowe when as I haue apprehended him by faith, then may I be bold to bid the Pharisees, and Moses with his tables, all Law­yers with their bookes, all men with their workes holde their peace and giue place. No law hath then any power to conuince or accuse me: for in this Christ I haue all thinges aboundantly, whatsoeuer can be required in me.

This, I say, is the doctrine and arte of Christians, the scope and ende whereof is this, euen to reigne with Christ. But bloc­kish men doe not vnderstand it, taking hereupon occasion to liue more freely, as they list, saying: what neede is there that I should do good works, forasmuch as Christ hath abrogated the law, &c. Albeit we be free from the law, we must neuer­theles doe good workes after the ex­ample of Christ. There 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 marke what he doth more. For here he him selfe sayth: that he is that man which seeketh the miserable and lost sheepe, which also he witnesseth by his present deede, by receiuing sinners and Publicanes, and by preaching vnto them. Whereby thou seest that he doth fulfill much more then the law commaundeth to be done, and teacheth thee to doe the same by his example. He is of such an heroicall stomacke, that he will not be vnder the lawe, yet doth he of his owne accorde moe thinges then the law requireth. Doe thou so also, neither looke when thou shalt be forced and driuen on by the lawe, but without the lawe and of thine owne ac­corde doe that which is needefull to be done, as Peter 1. Pet. 2 [Page 102] admonisheth saying: as free, and not as hauing the libertie for a cloke of malitiousnes, but as the seruaunts of God. And Paule Rom. 6: Being made free from sinne, ye are made the seruaunts of righteousnes. These are they, which do all thinges with a free conscience without the lawe, and vnconstrained.

For where the Gospell is truely in the hart, it maketh a man to be such a one, as doth not looke while the law commeth, but is so full of ioy in Christ, that he is with speede caried vnto good works, doing well to all men, as much as he is able, & that of his owne accorde, before the law commeth into his minde. Moreouer he bestoweth both body and life, hauing no regard, what he must therefore suffer, and so he is full of good workes which volunta­rily flowing as it were out of a continuall fountaine are deriued vnto many: As Christ being compelled, doth not abide to take vp so much as a strawe, but vncompelled giueth him selfe to be crucified for me, and for the whole worlde, dying for the lost sheepe.

Howebeit it is very necessary to discerne these thinges well, when it is come to hand strokes and within the throwing of the dart, as it is said, the law and sinnes disputing now with thy con­science, then see that thou doe boldly represse Moses, and bid him keepe silence, The old mā must be dri­uen into Moses schole. sending him abroade to the olde man. Driue him into Moses schole, that he may dispute with him and say: Doost thou heare? thou art too slowe and sluggish in giuing and seruing thy neighbour. When Christ is to be serued of thee, thou wilt more willingly serue thy belly: thou wilt come in no perill for Christes sake, thou doost deceitfully robbe thy neighbour circū ­uenting him by what meanes soeuer thou canst. For that sluggish asse flying labour, and following onely idlenes and wantonnes, vse the tables of stone, whom euen against his will, constrayne to goe on in his duety.

Wherefore when thou shalt set vpon me, in that thinge which is right and meete (thou must say vnto Moses) I will willingly heare thee, We must ad­mit Moses to deale with the outward man, but not with the cō ­science. and follow thy admonitions, namely according to the outward man, and in outward life, where thou maist beare rule like a scholemaister, & as one gouerning a familie: Where thou hast power to cōmaund me, to be obedient, modest, patient, good to my neighbour, dutifull and liberal toward the poore, & to cele­brate God with praises poured forth to his glorie: moreouer to [Page 103] be content for his words sake to abide the contumelies & sclaun­ders of all persons, & to suffer euery kind of iniurie of the world. With all which I am not greatly moued, yea I would doe more thinges then I am able to do according to the outward man. For the spirit, by the testimonye of Christ, is willing, and ready, al­though the flesh be weake.

But if thou wilt go so farre, whither it is vnlawfull for thee to come, that is, into my hart and conscience, there will I neither see thee, nor vouchsafe to heare thee. For there I haue an other both great & vnspeakeable treasure, whose name is Christ. And in a summe, whatsoeuer pertaineth to bridle y ^e outward man, thou canst not lay on a sufficient burden thereof: but thou must burden the conscience nothing at all. For he that enioyeth Christ, is a­boue all lawes, as Paul saith: the lawe is not giuen for the iust, who notwithstanding in the meane time doth more thinges, then he is able to fulfill in the flesh. For according to the lawe we are sinners, and concerning our person we must abide vnder it. But through Christ we are farre aboue the lawe.

So Moses without Christ must exercise his grosse workes, whereby he may compel men which are not yet Christians, to be honest ciuely before the world: for he doth not make Christians righteous & honest. Howbeit I will not deny y ^t he doth this, that he sheweth vnto them their duties, which otherwise they would willingly fulfil & satisfie, yea & doe moe things also, but that the flesh doth not so willingly & w ^t that readines wherwith it ought, follow the spirit. In which respect they are to be admonished and vrged, the conscience neuertheles remaining free, so that the law haue no power to accuse them. Wherfore such doctrine & admo­nition ought to be among Christians (as it is certaine y ^t among the Apostles there was) whereby euery man may be admonished of his state & office. As for the rest which are not Christians, Who they be which must be vn­der the dis­cipline of Moses. they must be ruled by Moses lawes, & burdened with them both out­wardly & inwardly, wherby they may be forced and afflicted, that they may do that which is right, forsaking that which is euill, al­though they do it not with a patient and willing mind. Of which kind y ^e rash multitude of y ^e vnruly commō sort & y ^e obstinat people is, who do not regard or vnderstand y ^e liberty of Christ, although they can babble & glory of many things concerning the Gospell, & they notwithstanding do abuse it only to y ^e lust of their mind: let [Page 104] them know that they are vnder the discipline and correction of Moses.

For they are not such men, as are capable of this doctrine, which liue with such a secure mind, that they thinke, they haue no neede of the Gospel, or that they otherwise do sufficiently knowe it. But they onely are capable hereof, which are busied with the disputation of the conscience & the law, of sinnes & of the wrath of God, by consideration whereof they become astonied, feeling the words of the hart speaking thus: Alas, how wretchedly haue I led my life? what account shal I make vnto God? & so they be too much fearful & amased, the rest being more then is meete secure and presumptuous, feeling no lawe nor sinne, no nor any trouble at all. And the case standeth very vnequally with both, for they which should haue nothing to do with the law, do most of all wra­stle w ^t it, & alone feele it. But others of whom onely y ^e law should be felt, are nothing moued with it: yea the more grieuously they are terrified by the lawe & the wrath of God, by so much they be­come more indurate. There must therfore be an other maister to amend these, namely, the slayer & tormentor, who may teach thē, being vnwilling to do wel in the name of the Lord & with fauour, in the name of an other to do that that becommeth them, with no fauour, the reward also of hell fire and of all miseries being set be­fore them.

Howbeit Christ both here and euery where else (as it is said) both by doctrine & also by his owne example teacheth vs, which feele our sinnes and the burden of the lawe, and would willingly be Christians, to accustome our selues to fight against it, & driue it from vs vnto others, to giue no place to the Deuil, who would by the lawe breake vppe the bridechamber of Christ, and thrust him selfe into his place, that is, take away from the conscience her ioy and comfort, whereby he may drawe man into despera­tion, that he may not be able cheerefully to lift vppe his hart and heade before God. For this is the arte of Christians whom it behoueth to knowe and learne moe thinges, Christians must knowe how to fight against the deuill and to beare his assaults. then that pro­phane and blockishe common sorte knoweth and vnderstandeth, that we may knowe well the maner how to fight with the deuill, and to beare his assault, as often as he shall set vpon vs, & dispute with vs out of Moses. With whome when he goeth about such things, we must not dispute in many wordes, but must forthwith [Page 105] appeale from Moses to Christ, and cleaue to him. For all his trauaills & deceits tend vnto this end, that he may craftely plucke vs from Christ, and draw vs vnto Moses. For he knoweth full well, the matter being brought to that point, the victorie shalbe on his side.

Wherefore thou must againe and againe take heede that thou suffer not thy selfe to be plucked out of this hauen, We must take most di­ligent heede that the de­uell plucke vs not from Christ to Moses. neither to be entised out of this circle. And although he shall lay many things against thee out of the lawe, euen inasmuch as it is the word of God, whereunto it is meete that thou do obey, yet maist thou aunswere him and say: doest thou not heare, that I will now know or heare nothing concerning the lawe? for we are now in that circle and hauen, wherein it is not enquired what I must do; or leaue vndone, but by what means we obtaine to haue God gentle and fauourable vnto vs, and how we get remission of sinnes. Here I will abide in the armes of Christ, cleauing vn­separably about his necke, and creeping into his bosome, what­soeuer the lawe shall say, and my heart shall feele: neuertheles, so that we keepe the principall part of our faith syncere, and the chiefe point safe, outwardly I will willingly do and suffer, what burden soeuer it shall lay vpon me. Beholde, he that vnderstood this art well, should be a right and perfect man, as Christ was, so farre aboue all lawes, that he might be bold to call Peter Satan, and the Pharisees fooles, and leaders of the blynde, and put Moses himselfe to silence, and so liue altogether without the lawe, and yet in the meane season fulfill all lawes: further­more be obstinate and stout against all that will enforce and con­straine him, and yet notwithstanding of his owne accord profite and obey all. But truly herein consisteth all the defect, that we do neuer fully and perfectly learne this arte, the deuell so letting and hindering vs, that we go preposterously to worke, being too ready and willing to heare all things whatsoeuer the lawe sayth. At whose threatnings also we are not a litle astonied, which it had bin better for vs not to haue heard. Againe in outward things also we giue our selues to libertie more then is conuenient, whereas the body should be kept vnder & bridled with workes, whereby it might be compelled to beare what soeuer should be grieuous vnto it, when as yet it oftentimes sinneth, yet so, that sinne abide without, where it must abide, & haue his Moses, who [Page 106] alwaies may be nere vnto it with his exactiōs. Howbeit inward­ly let no sinne or law beare rule, or reigne, but let Christ alone rule and reigne by mere grace, ioy and comfort. So all thinges should be done rightly, and man should be apt and fit to all good thinges, both to do, and also to suffer, with a glad and obedient heart by faith not feyned in the grace of God through Christ. Wherefore let the conscience beare rule ouer all lawes, let the flesh be subiect to euerie law.

Now he that is skilfull of this arte, let him giue thankes to God, and take heede that he be not too wise in it, and that he con­ceiue not a false persuasion of knowledge. For I and my like do not yet vnderstand it, as we ought to vnderstand it, although we be most expert of all, and haue bin longest exercised therein. For (as I haue said) it is such an art, as no man knoweth, but they which are Christians, to y ^e learning wherof notwithstāding they are compelled to be scholers all there life longe. Wherefore most farre of from the knowing hereof are those secure spirits, who alone know all things, but who in very deed beside that false per­swasiō of knowledge, know nothing at all, and by this verie per­swasion they are farthest of all drawne from this art and from the whole Gospell. Neither is there any thing more grieuous, no nor a greater hurt can be brought vnto Christianitie, then by these pettie doctours and maisters, which seeme vnto themselues to haue some wisedome. For they fill all corners of the world with sects and factions, being such men, as serue neither God nor men, heare neither the lawe nor the Gospell, but contemne the lawe with a secure mynde, and loath the Gospell with hearing it, alwayes seeking after new doctrine. But truly we teach nothing for their sakes, inasmuch as they are not worthie of our doctrine, and are so punished of God, that they can neuer learne it, & bring forth any frute thereby, although they heare it. Therefore let vs only keepe it, whereof they do take away nothing at all from vs, but that they heare a vaine noyse and sounde of it.

And thus much for the first part of this sermō, in which Christ teacheth by his owne example, how euery man ought to keepe his conscience free from all disputation of the lawe, and terrour of the wrath of God and of sinnes. Nowe consequently I thinke it good diligently to consider this excellent and goodly parable of Christ, Luke 15.3. where he beginneth and sayth: What man of you ha­uing [Page 107] an hūdreth sheepe, if he lose one of them, doeth not leaue ninetie and nine in the wildernes, and go after that which is lost vntill he find it? Christ is not onely of a stout mynde, who will not follow the wordes and maistership of them, but he bringeth probable causes also of his stoutnes, with great cunning refel­ling their obiections, and stopping their mouthes, so, that they can murmure nothing against him. Moreouer he conuinceth them by their owne example and deede, and concludeth, that they ought for good cause to be vtterly ashamed, being bold to speake vnto him, & reprehēd that in him in so great a matter, which they themselues do in a much lesse. For by what meanes could he bet­ter and more readily aunswere them, then if he should say: How Christ aunswered the Scribes and Pharisees when they murmured for that he receiued sin­ners vnto him. Will you, O excellent and most wise maisters, commaund this thing, and teache me to driue away and alienate from me miserable sin­ners, which long after me, and come to heare me, when as there is nothing that you your selues do not for one lost shepes sake, who leauing ninetie and nine in the wildernes (that is in the field and at the fold) do runne to seeke that which is lost, neither do ye leaue of seeking, vntill such time, as ye haue found it, and brought it home? And you count it to be well and commendably done, for which if any should finde fault with you, without dout ye would reproue him as mad and beside himselfe. And should not I as a Sauiour of soules do likewise with men, as you do with a lost shepe? seing there is no comparison euen of one soule to all the creatures liuing & breathing in the earth. Why there­fore are you not vtterly ashamed of your doings, presuming to reprehend me in this worke, which you your selues commend, and are forced to commend? Wherefore if ye reproue and finde fault with me, you your selues are first to be reproued and found fault with. This is rightly to haue aunswered, and with honour to haue stopped the mouthes of these controllers & fault finders, the causes being sufficiently shewed, why they ought not here to finde fault with him or controlle him. They haue well surely yeelded vnto him with shame enough, as it is meete, and haue gained nothing els by their maistership and controllement then vtter shame and ignominie. For it is a shame to such maisters, yea and an exceeding great abomination, that they sticke not to arrogate so much vnto themselues, as to teache that man, and ad­monish him of his dutie, who of God is appointed a maister ouer [Page 108] all. But it ought so to fall out, as I haue said, that he which will rule and iudge a Christian by his maistership, and endeuoureth to bring him from his baptisme and the article of Christ, to be ruled by his wisedome or law, doth not onely become a foole, but is also the author of extreme abomination and homicide. For he worketh shame to the temple and sanctuarie of God, and with deuelish rashnes inuadeth his kingdom, where he alone with the holy Ghost must reigne. Wherefore he verie well deserueth, that God againe bring him to shame and ignominie before the whole world, seing that he taketh to himselfe maistership in that place, where only Christ ought to be maister, and not vnworthe­ly to his great euell he kicketh against the pricke.

Wherefore it is not good to iest with Christians, for they are Sainces, and let him that is wise, not be too busie with that man, whose name is Christ, for he can get no gaine thereby, for Christ is most impatient of all their maistership and doctrine. So also a Christian must by no meanes suffer them, or if he suffer them, giuing place to such suggestions, to wit, thou oughtest to haue done this or that, or as yet thou oughtest to do it, then is his case become exceeding ill, We must in any wise cleaue fast vnto Christ. inasmuch as he hath fallen from Christ. Therefore we must endeuour, to hold Christ fast, hauing no re­gard, although all the world shall teach vs. For if we shall abide with him, and hold the true vnderstanding of the article concer­ning him, we shall easily ouercome all such maisters and tea­chers. For this Christ wilbe most free from all controlement & maistership, contending to be the onely maister and controller of all men, that either in fauour they may reuerently acknowledge him for the Lord and maister, and themselues for fooles, or in furie and indignation being subiect to the reproch of all men, may vtterly perish.

But I haue said before, that the present doctrine for the ve­rie exceeding goodnes, sweetnes and consolation thereof, is not to be set forth to the rude, blockish, and vnrulely common sort, to whom we do not preach it, but to those onely, which striue with terrour and anguish of conscience, or stand in perill and daunger of death, and dispute with the deuell cōcerning their sinnes com­mitted, whereby he would driue them vnto desperation. Before these this amiable image is to be set, whereby they may receiue comfort and cheerefulnes of minde. As for others which liue [Page 109] with a secure mind, and do litle know what anguish and spiritual sorowfulnes is, they are to be ledde to Moses to the tormentour. For it is an image most pleasaunt and amiable, and more arti­ficially painted, then any Apelles is able to paint with his pen­sill. Neither doth any man excell in such eloquence of speeche, that he is able sufficiently to declare & comprehend it in wordes. Wherefore it is to be apprehended in the hearte by fayth, as much as may be. Neuertheles we must speake something of it, that we may giue cause and occasion to other to thinke and consi­der more earnestly thereof.

I also, sayth he, haue an hundred sheepe, that is, that litle flock of all Christiandom, of which number one is lost, and fallen from the communion of Christians. Now therefore doest thou desire to know the affection of my minde? then must thou bestow thy di­ligence, to paint out well and cunningly both the shepeheard and the lost sheepe. For that shepeheard, which is but a man, and guideth the flocke, which is created to be slaine, hath great re­gard to preserue it in safetie, and is not a litle carefull, how he may finde the sheepe when it is lost, and bring it home againe, How the sheep is affe­cted towarde his shepe­heard. and with no lesse desire the sheepe longeth after the shepehearde. Whom if it vnderstand to be his owne shepeheard (as by nature it doth vnderstand) it feareth him not, but runneth vnto him with great confidence, and being full of good hope, goeth before him, Yea as soone as euer it heareth his voice, it aunswereth by blea­ting. The affectiō of the shepe­heard to­ward his sheepe. On the otherside also the shepeheard hath greate care and desire to finde againe the lost shepe, which hath strayed frō him. Both he himselfe seeketh, & sendeth forth seruaūts to seeke there, whithersoeuer he thinketh it is strayed, neither doth he leaue seeking, vntill hauing found it, he hath brought it home. For he is not ignoraunt how miserable a liuing creature a solitary sheep is, whose life consisteth onely in the helpe and safe keeping of the shepeheard, inasmuch as it can nothinge at all helpe it selfe, but being destitute of a shepeheard, is constrayned to perish. More­ouer, it is also fearfull and ready to goe stray, and as soone as it hath wandered out of the way, and from the shepeheard, forthe­with commeth into perill of life, & can not tary, although being brought, it commeth to an other flocke, and a straunge shepe­heard calleth it, neuertheles it goeth on through thornie and sed­gie places, through waters and fennes, vntill it come in daunger [Page 110] of y ^e woulfe, or wasted by some other mischiefe vtterly perisheth. And although it be brought into by wayes and deserts, and is now thought to be lost, notwithstāding it hath this hope, as much as nature hath put into it, that if it might heare his shepeheard, it should forthwith exceedingly reioyce being deliuered from all euell. Moreouer neither doth the shepeheard therefore seeke it, that when he hath found it, he may wrathfully fight with it, or handle it ill for that it hath gone astray, or cast it to the woulfe to be torne in pieces, but all his care and thought is, that he may most gentlely allure it to himselfe, and may deale with it most louingly, to wit, lay it on his shoulders and carie it, vntill he hath brought it vnto the rest of the flocke.

This is that picture, resembled in this creature & silly beast, whereby Christ sheweth vnto vs, what affection of mynde he beareth, and what he doth toward vs, and also what we ought to promise our selues concerning him. For seeing this is manifest­ly true in nature, the same is much more true in the kingdom of Christ, which is the kingdom of grace, loue, and consolation. Therefore see that thou also do set before thy selfe the sheepe per­taining to this shepeheard, then shalt thou truly vnderstand, how much greater and vehementer care he hath taken to preserue it, also with how great study and diligence, yea and from the heart he is carefull for it, that he may finde it and bring it home againe. For he will haue his maruelous and continuall kindenes, and the vnspeakeable flames of his most feruent loue to be shewed, or rather poured forth vpon miserable, fearefull and trembling con­sciences, which vnfeynedly lament their sinnes, and desire to be deliuered from them, and such are his true sheepe.

The parable of the shepe­heard & the lost sheepe resembleth Christ, & the Christiā that is strayed out of the way.For with a man that hath lost this shepeheard, and heareth him not, the case standeth as with the lost sheepe, which being estraunged from his shepeheard, strayeth more and more from him. And although it be called by the voices of others, and run­neth vnto them, thinking that it shal fynde his owne shepeheard, yet failing of his purpose it findeth him not, but alway runneth from corner to corner, straying vp and downe, and stil wandreth farther out of the way. Neither it is succoured with any com­fort or helpe, before it heare the voice of the true shepeheard sounding againe in his eares: euen as we learne the same to be true by daily experience, and euerie man trieth it in his owne [Page 111] heart. For the Gospell of Christ being taken away or not exer­cised, here some false maister, or author of some sect, in an other place some fanaticall felowe thrusteth in himselfe, one peruer­teth the Supper of the Lord, the other baptisme, one teacheth this, the other that, of a singular holines of life, both which allu­reth to himselfe the miserable and straying sheepe, and sheweth himselfe so, as though he were he true shepeheard. But by the means of these the sheepe is entangled onely with greater er­rours, vntill it wandreth quite and altogither out of the way. To these commeth the deuill also with his cogitations, which he craftely putteth into the heart: Alas, if thou hadst done this or that, or hadst not done, &c. with all which he practizeth nothing els, but that he may make it fall into greater errours, that it may not know where to abyde. And this truly falleth out, Christ being remoued out of sight, and the article of him being extingui­shed. Whatsoeuer moreouer shalbe taught, counseled, & shewed, by what meanes soeuer, all thinges neuertheles become worse and draw nere vnto destruction, vnles the true shepeheard come with his voice, and call backe and bring againe the straying sheepe.

Hereupon it appeareth that it is exceeding necessarie & con­uenient, that we learne to know Christ well, It is very ne­cessarie to learne to know Christ a right. that we do not be­hold him as a cruell tyranne or as an angrie iudge (as the prea­chers hitherto haue set him forth to the people, and the deuel him­selfe sheweth him to the hearts of mē no otherwise to be thought vpon and cōsidered) who hath drawne his sword already against vs: But as the sheepe doth naturally looke on the shepeheard, not as on him, of whom it shall be terrified, chased, and slaine, but so soone as it beholdeth him, is cheered and put in hope of helpe, & is no more in feare or solitarines, but forthwith speedely goeth to him with all boldnes: So also when we desire to conceyue a trust and hope of helpe, and to be strengthened and eased with comfort, then the voice of our shepeheard, that is of Christ, must be knowne and learned well of vs, all voices of other shepe­heards not regarded, which draw vs only into errours, and tosse vs vp and downe, and that onely article must be heard and com­prehended in minde, which Christ so louingly and comfortably painteth in our heart, as by any meanes it can be painted, that I may with all confidence and boldnes say: The Lord Iesus Christ [Page 112] is my onely shepeheard, and I (alas) the lost shepe, which hath strayed in the desert, but am troubled with no small anguish of mynde for my wretched life, desyring with most feruent affectiō, both to haue God fauourable vnto me, & also to haue peace in my conscience. But truely I vnderstand here, that he is no lesse de­sirous of me, then I am of him. I labour with great carefullnes to come vnto him, and he is carefull and desyreth greatly that he may bring me againe vnto himselfe.

If we were certainly thus perswaded of his affection towarde vs, and did graue in our minde that it so greatly desireth after vs, and is so sweetely poured forth vpon vs, it can not be, that we should abhorre and feare him, but we would with a cheerefull minde runne vnto him, and tary only with him, abyding to heare the doctrine or voice of no other. For the doctrine of an other cō ­ming betweene, either of Moses or of any one what soeuer, doth nothing els but trouble and disquiet the conscience, No peace or quietnes but in Christ a­lone. so that it can neuer fynde any peace or quietnes. Therefore Christ sayth Matth. 11. Come vnto me all ye that are wearie and laden, and I will ease you. Take my yoke on you, and ye shall fynde rest vnto your soules, &c. As though he saide: runne and seeke in what places soeuer ye will, heare and learne what soeuer can be preached vnto you, yet shall ye fynde no quietnes of heart, ye shall fynde no peace but in me alone. We wil easily permit good workes to be preached, a righteous life to be taught, the ten cō ­maundements to be deliuered by instruction, and all things els which serue to the amendement of life, but so farre onely, as they are taught to the vnrulely and vntractable common sort, also to force and bridle the wantonnes of our old Adam. But they which preach to the conscience wrapped in anguishes and terrours be­cause of synne, ought to preach no other word then of Christ. For this is that lost and miserable shepe, of whom no other mai­ster is to be borne or had, but that onely shepeheard Christ, who neither vrgeth it with the lawe, nor is eger vpon it, but most sweetely and gently handleth it, and layeth the miserable and sin­full sheepe vpon his shoulders, doing that of his owne accord, which was to be done of the sheepe, as we shall heare by and by more at large.

But surely in this place the doctrine of both (as is before also sayde at large) or the voice of Moses and of Christ, must be [Page 113] well discerned. The differēce betwene the doctrine of Moses and of Christ must be throughly knowne of Christians. For Moses ought to haue no entraunce to the lost sheepe, no nor by any meanes is to be admitted to it, although he preach best of all other. For if confounding these, we will comfort and erect the troubled conscience by the lawe after this sort: be of a good cheere, for thou hast not committed homicide, neither hast thou defiled thy selfe with adulterie, neither hast thou perpetrated any other haynous offence, or done it with a good will, &c. This also is a comfort, but which can endure a ve­rie small time, neither can it sustaine the assaults and violence of the enemie, neither bringeth it or containeth any thing els but confidence of it selfe, wherewith the miserable sheepe is holpen nothing. For it remayneth as much wandring and lost as before, neither can it helpe it selfe, or come to his owne shepeheard. But if we will helpe & succour it, we must shew vnto it the true shepe­heard, who commeth to seeke it, that hauing found it he may bring it home againe, and exhibit his voice vnto it to be heard. Hereby it may obtaine true and effectuall consolation, and be bold to aunswere Moses, and say: Now truely I haue not any care either of thy comfort or terrour, and if it please thee, ampli­fie my synnes as much as possibly thou canst, make me a man­slayer and parricide, or the worst man of all men. For now I will neither heare thee with an astonied minde, nor follow thee. But this is the summe of my comfort and saluation, whereunto also I do confidently trust, that I haue such a shepeheard as seeketh me of his owne accord, and hauing layd me on his shoulders ca­rieth me. Let vs enter disputation hereof if thou art so disposed, not how righteous or vnrighteous I am, but how I haue come vnto Christ.

Wherefore we must alwayes preach according to the capa­citie and qualitie of the hearers. For I haue sayd that this doc­trine is not fit for a blockish and vntractable man. As it is not meete y ^t a laborious thresher should be fed with delicates, where­with the sicke are to be strengthened and refreshed, but the hyre­ling is to be fed with broune bread and chese, & with water. The other dainty meates and easy of digestion thou must reserue for the sicke or children, which are able to digest no grosse meat: Vnto whom Moses lawe must be preached. So in this thing also thou must obserue the same differēce, that thou do rightly distribute these things, and giue vnto euerie one his portiō as a prudēt householder. For thou must keepe the doctrine [Page 114] of Moses and of the Lawe, vntill thou light vpon vnruly, harde­ned, and vntractable men, which lead their life securely and with­out feare, set before these onely strong and common meates of threshers to be eaten, that is, offer angrie Moses vnto them to be heard, who lighteneth and thundreth from the mount Sina, who terrifieth the people of Israel, bringeth them into the desert, and drowneth king Pharao in the red sea. How weake and afflicted consciences must be preached vnto. But when thou shalt light vpon troubled hearts, and weake and afflicted consciences, which are now become lost sheepe, then speake not a word concerning Moses and all the workes of God done in the lawe, but let thy talke be only of the workes done by Christ in the time of grace, & well and diligently repeate to the miserable conscience, how he sheweth himselfe toward the lost shepe, to wit, that he is the gētle & good shepeheard, which is exceeding careful for the lost shepe, so that leauing all the rest, he traueleth to fynde that one, and to bring it againe into the way, neither doth he leaue of till he hath brought it home. For it is a verie great griefe vnto him, that any man should be in synne, and therefore be troubled and feare, nei­ther would he that any should remaine therein, and so perish. Wherefore he doth most louingly allure & prouoke thee by his sweete Gospell to come vnto him, & suffer thy selfe to be layd vpō his shoulders and caried, and to be called his welbeloued sheepe.

As for them that liue securely and pleasauntly, & haue no re­gard whether God be angrie or pleased, they are not to be called lost sheepe, The lost sheepe. but rather wilde goats, which suffer not themselues either to be fed or ruled. But he, to whom his synnes are a bur­den, & who fighteth in the fight of faith, where he is not in daūger to lose Moses, but Christ himselfe, and the principall article, that is, where the conscience is in anguish, and feare, whether it hath God gentle and fauourable, this is that verie man, who with groning and sighes seeketh out and crieth for his shepeheard, & desireth to be holpē, as Dauid doth Psal. 119. I haue gone astray like a sheepe that is lost: oh seeke thy seruaunt, &c. In the mouth of these this suger & these pleasaunt delicates haue a good tast, with which the heart is refreshed, that it fall not into desperation, but being againe recreated with such a consolation, is lifted vp, not by Moses but by Christ. Not that it hath Moses a freind or is able to pacifie him, but because it hath God fauourable through Christ, wheresoeuer Moses remayneth with his comfort. Al­though [Page 115] it be very well, as also it is meete, that we do not cōtrary to the lawe practize theuerie, that we steale not, that we commit not homicide, or otherwise do iniurie and hurt to our neighbour. Howbeit that is not the right comfort of the heart, No true comfort of con­science to be had by the lawe. but onely a momentane tickling of the vtmost skinne, not during & pearsing. For the deuell comming & setting vpon the heart, all comfort is vtterly taken away. And although in some point thou hast done well and rightly, he neuertheles againe bringeth ten fold more, wherein thou hast done amisse, yea euen in the most pure workes he can finde much impuritie, and turne all into sinne.

Wherefore we must in no wise trust vnto such comfort, We must not trust to the comfort of y ^e law, but must resort and cleaue fast vnto Christ. but must rather refuse it and say: whether I be good or euell at this present I do not dispute, but wil reserue it rather vnto that place, where it shalbe taught and entreated concerning workes. But in this circle wherein I now stand, there is no place to entreat of workes and integrity of life, but of Christ and his workes, which he dooth toward me a lost sheepe. Wherefore if thou demaund whether I be good or honest, I aunswere plainly, no, but if thou demaund whether Christ be good and righteous, that vndouted­ly I am able to confirme, and him I set for my goodnes and righ­teousnes, vnto whom also alone I couragiously appeale. For in his name I am baptized, of which thing I haue a seale and testi­monie, to wit, that I am his shepe, & that he is that good shepe­heard, seeking his lost shepe, & dealing with me without all lawe, exacting nothing of me, neither as Moses vrgeth, troubleth, and forceth me, but sheweth vnto me his meere & most sweete grace, while he submitteth himselfe to me, & layeth me on his shoulders, and carieth me. Why therefore should I feare the thundrings of Moses and of the deuell, whē as I rest in his safe custody, which hath giuen vnto me his righteousnes and all other things, which holdeth and carieth me, so that there is now no more daunger lest I perish, I remaining a sheepe and denying not my shepeheard, but reposing my selfe wholy in him?

Thus hast thou Christ most louingly set forth, vnto thee. Now onely faith is required, whereof there is great neede. A hard thing to feele true comfort of conscience. For this doctrine is excellent, & replenished with most sweete consolation and comfort, but this is wanting, that the vse thereof is not felt, where it ought to be felt. For when the shepe goeth astray, that is, when a man feeleth himselfe grieued with his synnes, and can [Page 116] not tell where to abyde, and is cast of the deuell into a great feare of minde, then he alwayes runneth vnto the contrary, neither can he comprehend or conceyue in minde, that this is true, all things falling out of his minde, which he heard here, because of the pre­sent feeling and feare. For the deuell hath daseled his eyes, nei­ther can he perceiue any thing els but the wrath and indignation of God. Wherewith his heart is so burdened, that he is not able to raise vp himselfe in minde, and to turne his eyes any other where. Nay he lyeth so drowned in it, that Christ appeareth no otherwise vnto him but as an angrie iudge, as he hath hitherto beene painted out, and is so beaten into the hearts of all by the wicked Papists, sitting on the rayne bowe, with a sword com­ming out of his mouth. For this is one of the most decietfull crafts of the deuell, yea and of his mischiefes which he practi­zeth against the miserable shepe, to dasle his eyes, that he may not know any more his owne shepeheard, & vnder a pretence of Christ to leade a man to Moses, disputing as much of Christ, as he had accustomed to do before of Moses. Wherefore we haue neede of a strong & firme faith, that we may beleeue these things to be true, when a man himselfe must dispute euen against him­selfe. For the sense is vehemēt of it selfe, whereunto the deuil also commeth maruelously amplifying synne & terrour, the greatnes and anguish whereof is able to consume euen the marrow in the bones, yea and the heart in the body. It can not therefore be per­fectly learned so soone as some thinke. In prosperitie it is easilie beleeued that Christ is sweete and amiable, but anguish and ter­rour comming vpon & ouer whelming the minde, man is blinde and without good vnderstanding, and will iudge only according to the sense and vnderstanding of his owne heart, which he fol­loweth, and confirmeth himselfe in his owne errour. For he is taken therein, and can thinke no otherwise, but that it is true, and neuertheles it is not true.

Now it were a point of this art, for a man thus to say vnto his heart, How a Chri­stian must speake vnto his owne heart. if thou confes thy selfe to be a lost sheepe, thou sayest right: but that thou wilt therefore runne from Christ, and so thinke of him in thy minde, as though he were a man, which would chase and terrifie thee, it is a suggestion and tentation of the deuel. For if thou didst rightly consider him, and confes him as thy true shepeheard, then wouldest thou not flie from his sight, neither [Page 117] wouldest conceiue terrour in thy minde, but with all cheereful­nes and boldnes wouldest runne vnto him. For surely he is not therefore ready at hand that he may condemne thee, but he com­meth to thee, seeking thee, that hauing layde thee on his shoul­ders, he may carie thee, and exempt & deliuer thee from sinnes, errours, the deuill and his power, yea and from all perill. Thou perceiuest therefore that thou art a sinner, and hast deserued in­dignatiō, so much more earnestly is that shepeheard to be sought and called for of thee, that he may deliuer thee from it: of whom consider no otherwise in thy minde, then the shepe doth of his owne shepeheard, whome it can not feare, but seing and hearing him becommeth glad and cheereful, although it hath runne from him, so that for this deede it hath a sufficient cause to feare. The whole matter therefore consisteth onely in this, that thou do per­fectly learne Christ aright, We must cō ­sider Christ according to the word of God. & cōsider him according to the word of God, and not according to the proper cogitatiōs of thy minde, and thine owne senses. For the cogitations of men are false and lying, but his wordes are true and can not deceiue. Wherefore the worde alone is to be engrauen in our heart, and we must cleaue vnto it with a constant mynde, whereby we may reproue our owne heart of lying. For it alone must be true, and all things els that are contrarie to it, false and vaine. But truly this is an arte, whereof I am ignoraunt, but much more those other light spirites, who boaste many thinges of it, as they that know all things, when as they haue euen once heard any thing thereof, and neuertheles they do not a litle perceiue or trie so much as any whit of it. For it is an easie thing to speake and preach of it, but how hard a thing it is to proue it in deede, they onely haue experience, who earnestly make triall thereof.

This is a most amiable demonstration of our Christ, descri­bed by himselfe in this Gospell, wherein he hath most aboun­dantly poured forth the flames of his most feruent heart, and af­fection toward vs, shewing that he hath exceeding great care and regard to recouer his shepe, which alone leauing ninety and nine he seeketh and enquireth diligently for, not to terrifie it and beate it, but that he may helpe it, and hauing found it, may bring it home, and with his louing and sweete voice and speaking vnto it may chere it being miserable and afflicted in conscience. By all which thou seest, how acceptable a thing thou shalt do vnto [Page 118] him, if thou truste and cleaue vnto him with thy whole heart, and promise to thy selfe from him all goodnes and loue.

Secondly thou plainly seest this also, how by all maner of outward signes & meanes he poureth forth his ioy and vnspeake­able goodnes, and also hauing found his sheepe how louing he sheweth himselfe. For surely he dealeth not with it by any law, as by his right he might deale, and driue it before him as he doth the rest, or suffer it to go by him. Howbeit he doth none of these, but layeth it vpon his shoulders, and all the iourny carieth it through the desert, taking all the labour and trouble vpon him­selfe, that at the lest wise the sheepe may rest. Neither doth he it grudginly but willingly, for he is full of ioy for his sheepe re­couered. Now marke this also, how wel it goeth with the shepe, with how great quietnes and ease it lyeth on his shepeheards shoulders, neither doth it vnwillingly see it selfe resting so sweet­ly being deliuered from the difficulty of the iourney, as also voyd of all feare both of dogs and woulues, that is, of all errours and lyes, yea and of all perils and mischiefes. And this surely deser­ueth to be called a very pleasaunt picture, exceeding amiable and comfortable to be looked vpon.

No otherwise doth our Lord Iesus Christ deale with vs, whiles he deliuereth vs, which he hath once done corporally by his passion and death, but now doth eftsoones the same by his power, and spiritually by the preaching of his word. Where­fore he layeth vs vpon his shoulders, carieth, and defendeth vs, so that we are safe from all perils of death and the deuell, which albeit they terrifie vs, and shew themselues so, as though they would denour vs, yet preuaile they nothing. For whereas we are caried, it is a safegard vnto vs, and the same exempteth vs from all daungers, and putteth awaye all feare. As the shepe lying vpon the shepeheards shoulders is litle careful, though the dogs barke much, and the woulfe craftily goeth vp and downe, but rather hanging downe the head is quiet and sleepeth sound­ly. If we beleue assuredly in Christ Iesus, we need not feare the de­uell, rage he neuer so sore. So we also, if we stand and abyde vnmoueably in this article, I beleeue in Iesus Christ our Lord, who suffred, died, rose againe for vs, &c. there is no cause why we should be carefull lest we perish, or be deuoured of the deuell, though he open his iaws neuer so wide. For we are not then in our own waye, neither walke we vpon our owne feete, but we hange vpon the necke of [Page 119] our shepeheard, and lye vpon his shoulders, where we are safe enough. For sinne, death, and hell, although in deede they be ter­rible, yet dare they not set vpon him, otherwise if it were not for this, we should be miserable shepe, which should forthwith be brought into a lamētable and wretched case. For euen as a shepe can not take heede and foresee to it selfe, that it stray not out of the way, vnles it be led of the shepeheard, & when it hath strayed and is lost, can not by it selfe come againe to the shepeheard, but must be sought and enquired for of him, vntill he hath found it, and so must be layd vpō his shoulders and brought home againe, lest that it be againe frayed and chased from him, or catcht of the woulfe and rent in pieces: So we also our selues can profite our selues neither by helpe, nor counsel, that we might obtaine peace and quietnes of conscience, and escape out of the hands of the de­uell, death, and hell, except Christ himselfe repeat his word vn­to vs, and call vs againe vnto him. And although we come vnto him, and now stand in faith, yet is it not in our powre to keepe our selues therein, or to stand by our owne strength, vnles he eftsoones by the power of his Word, hold, lift vp, and carie vs, for that the deuell alwayes imagineth and purposeth deceit and destruction toward vs, and goeth about like a roring lyon, see­king whom he may deuour, as S. Peter witnesseth. Wherefore here is no place to boast of free will, or of our owne strength, which is none, neither in beginning any thing, neither in going forward therein, much lesse in perseuering or continuing in it, but Christ our shepeheard alone doth all things.

Howbeit we are sure hereof, that whiles we lye vpon the shoulders of Christ, we shall remayne safe from all terrour and misfortune. For he will not suffer vs to be plucked or taken from his necke, neither will he himselfe cast vs of, being so glad and ioyfull, that he hath found his lost shepe, and brought it againe to the rest of the flocke. And in a summe, here is no terrour, or trouble, or exaction, but mere life and grace, whereby he hand­leth his shepe most louingly and gently. But on the contrarie Moses, not as a shepeheard of miserable and weake sheepe, but as a maister of stronger cattell, driueth his heards with a staffe and a rod three dayes iourney through the desert, vntill they be tyred and wearie with walking: of this shepeheard those harde­dened and wilde ones are to be tamed and bridled. And we also, [Page 120] when we shalbe vnder Moses, to wit, according to the flesh and the outward life, must goe, and do that which the law requireth. But in that we are, and are called Christians, we must by no meanes suffer, that any worke be layed vpon vs, yea or exacted of vs, but must giue our selues onely to Christ to be caried and gentlely lifted vp, not vpon horses and charrets, but euen vpon his onely shoulders. Whē Christ carieth vs v­pō his shoul­ders. Which commeth to passe, as I haue sayd, when he suffreth the word to be preached vnto vs, and we also beleeue the same, that he died for vs, that on the crosse he bare our sinnes in his body, that he hath ouerthrowne the deuell, death, and synnes, and put them vnder his feete, and hath made and opened vnto vs entraunce to eternall life. Wherefore we must not haue respect to our owne life, how righteous and strong we are, but we must studie vpon his one thing, that we may rest lying vpon his shoulders. In this circle we must haue no care of synne, death, life, or pensiuenes, inasmuch as we haue all things to the full in Christ, who beareth and keepeth vs.

Now he is not content with all these things, both that with such great trauell he seeketh his shepe, and also that hauing found it, Exceeding ioy because of the sheepe which was lost and is foūd againe. he carieth it with incredible ioy, but it being brought a­gaine, he maketh festiual dayes, & exceedingly reioyceth, calling togither his neighbours and friendes that they may reioyce with him. Yea he affirmeth, that God also in heauen with the whole heauenly host do reioyce ouer one synner that repenteth. In which wordes he sheweth and declareth, who he is, which de­serueth to be called his lost shepe, namely such a synner, as being led by repentaunce of his former life, doth amend, most feruent­ly desyring to be deliuered from synnes, and earnestly endeuou­ring to come vnto Christ: such a one hath a miserable and trou­bled, yea and a contrite and humbled heart, and an afflicted con­science, which the deuell by all meanes fighteth against, and so presseth it, that it is almost ouercome with distresses, &c. But Christ assisteth and comforteth him, for he is such a man, as see­keth no shepe but that which is lost, and can not helpe it selfe.

How may Christ be preached with greater gentlenes, and more effectuall consolatiō of words? or what thinkest thou should he do more to cheere the mind of a sinner, and to confirme in him a sure confidence toward himselfe? For we see him set forth by himselfe to vs miserable synners as a most louing shepeheard, [Page 121] who most sorrowfully seeketh his sheepe being lost, and most ioy­fully bringeth them againe being found, and taketh so great ioy, that with him all the Angells also and Sainctes doe reioyce o­uer vs.

Now he that could firmely beleeue these thinges, should with­out dout through Christ receiue true comfort and ioy, forasmuch as here he hath a certaine promise, that if he surely cleaue vnto Christ, and rest vpon his shoulders, he shall be an acceptable and welcome guest in the kingdom of heauen, and shall be receyued with exceeding great ioye. But we being troubled with sorrowe and anguish of conscience, haue a farre other feeling and affecti­on, when as the hart can thinke nothing else, but that all the An­gells doe stand behind vs with a drawne sword, which feare so troubleth vs, that we can conceiue no cheerefulnes in our minde, neither of God, nor of the Angells. And there are some also, which can behold no creature with a glad minde, fearing the be­holding of the sunne, yea being sore afraid at the noyse of a leafe. All which proceede from hence, for that they trouble and vexe them selues with their owne thoughtes, out of which they would willingly wrastle, sparing no labour, that they might feele that vprightnes and integritie in them, which would be abashed with no feare. But if thou be desirous to conceiue true comfort and ioye in thy hart, then see that thou doe diligently and well print and fasten therein this amiable image of the most louing shepe­heard, and the word of the Gospell, and seeke it, where it is to be sought, that is, in Christ and no where else: In Christ true ioy is to be found, & without him can be found no true ioy at all. for in this man thou shalt find all thinges, so that thou abide in his safe custodie and vpon his shoulders. But whatsoeuer comfort can be ob­tained without him, it commeth not from the hart, although thou call to helpe thee all the crea­tures, and shouldest also be partaker of the pleasure and ioy of the whole worlde.

[Page 123] IN this text is set forth vnto vs an example of a constant and stedfast faith. For this woman did so perseuer, that she ouercame three most sharpe con­flicts, and notably teacheth vs, what is the qualitie and proper vertue of a true & right faith. Faith what it is. Which in deede is a certaine trust, and most deepely setled in the mind, of the diuine goodnes and grace, knowne and made manifest by the worde of God. For Marke mentioneth that she heard the report of Iesus, without dout good and ioyfull, that he is a bountifull man, and maruelous ready to helpe euery one. That report was good tidings & the worde of grace vnto her, whereupon also this her faith did begin. For vnles she had beleued that she also might be made partaker of Christes bountifulnes and goodnes, shee would not haue so followed him, or cried after him. Which is that wherof we haue often admonished, Faith com­meth by hearing. & which we are taught Rom. 10. that faith is by hearing. Wherefore the word ought alwayes to goe before, and giue the beginning of saluation. But how came it to passe, whereas many other also heard the same report of our Sauiour Iesus, yet they followed him not, yea they quite despi­sed that report? I aunswere. They that are not sicke, as they haue no neede of the Phisitian, so neither are they desirous of him. But this woman was afflicted and felt her necessitie, yea that report was so ioyfull vnto her, that she being stirred vp thereby, did fol­low Christ, running after such a pleasant sauour. Cant. 1. We must first by the law come to the know­ledge & fee­ling of sinne, before we cā tast howe sweete Christ is. Wher­fore Moses must alway goe before, who may teach vs to feele sinne, whereby grace may be wished for and desired of vs. It is in vaine therefore, although Christ be preached to be louing, and to be desired and longed for, if a man be not before humbled through knowledge of him selfe, and made desirous of Christ, according to the songe of Marie: The Lorde hath filled the hungrie with good thinges, and the rich he hath sent emptie away. Nowe all these thinges are written for the consolation & lifting vp of them which be miserable, poore, needie, oppressed with sinnes, and ab­iects, that they may knowe to whom they may flie in all distres, and where they may seeke for helpe and safetie.

But see howe Christ vrgeth and inflameth faith in them that be his, whereby they may become stronger and more confirmed. For first, whereas this woman being encouraged with that al­luring fame of his, goeth after him, and cryeth for helpe, douting [Page 124] nothing but she should trie him to be such a one, as she had heard him reported to be, and that she should forthwith entreat him for the recouerie of her daughter: Christ in all respects sheweth him selfe vnto her so, as though he would deceiue all her trust, and make his report false so that she might thinke with her selfe: Is this that man which is so bountiful and readie to helpe all? Doth he so fulfill the most commendable report which goeth of him? Where doth there appeare so much as any thing like vnto those thinges, which men haue told me of him? They were deceiued them selues and deceiued me also. He sheweth him selfe an ene­mie rather then a friende. Why doth he not so much as speake a word, and friendly denie me helpe, if I be vnworthy thereof? He holdeth his peace like vnto a blocke, & vouchsafeth not to speake a word, neither offereth his help. Here surely Christ gaue a grie­uous blow to the minde of the silly woman. So it is an incompa­rable torment to them that beleeue, being in distres, when God sheweth him selfe such a one at their prayers, like vnto one that is angrie, and whom they pray vnto in vayne, hiding so deepely his grace, that they now perceiue nothing els, but that he will not performe those thinges which he hath promised, and that so he will shew his owne wordes to be false. That truely hapned to the Israelites at the red sea, and to many other excellent holy men. The constā ­cie of this woman of Canaan. But what doth this woman to these things? She remoueth out of her sight & mind, that Christ shewed him selfe so vngentle and hard to be intreated, she being constant and nothing moued hereat, perseuereth in the trust of his goodnes, whereof she had heard, and which she had conceiued in her minde, suffering her selfe in no wise to be turned from it. We must not ceasse to trust in God, though he seemeth at the first not to heare our prayers, nor to fulfill his promise. So also must we do, we must trust vnto the word alone, although God him selfe and all crea­tures pretende otherwise then the worde preacheth. But this is thrise most hard to nature & reason, to be so vtterly destitute, and to depend on the word of God without any feeling of comfort, e­uen when a man feeleth and trieth all things to be contrary. God giue vnto vs such a mind and faith, that we may so doe, especially at the point of death and in extreme necessities.

Secondly, whereas the cry and faith of this woman seemeth to haue suffered repulse, the disciples come with their faith, dou­ting not but that they shal entreat the Lord, but when they thinke that they shall make him more easie to be entreated, they find him [Page 125] to be much more harde, repelling as it appeared, and as they thought, the faith and prayers both of the woman & also of them selues. Neither doth Christ here hold his peace, and leaue them in doubte, as before, but he seemeth plainely to deny that which they aske, saying: I am not sent but to the lost sheepe of the house of Israel. This stroke is much more grieuous then that for­mer, where not onely the person of the intreater is repelled, but al hope also which is wont to be left, is cut of, namely the comfort of the intercession of all the other Saintes and elect. For it is al­most the last refuge to them that suffer distres and feele the indi­gnation of God, to get them selues to godly & holy men, seeking for comfort and helpe, whereunto, as charitie requireth, they find them ready and willing, but euen they also some time doe in vaine aske helpe and succour, for neither are they heard, and so the case of them that be in distres becommeth worse and more lamenta­ble. So the afflicted and desolate may truely obiect vnto Christ all those wordes, wherein he hath promised that he will heare his Sainctes, as: Matth. 18.19 If two of you shall agree in earth vpon any thing whatsoeuer they shall desire, it shall be giuen them of my Fa­ther which is in heauen. Againe, VVhatsoeuer ye shall aske, Marke 11.24 be­leeue, and ye shall receiue it. And many such like. But if to him that obiecteth these thinges, and asketh him howe he can goe from his wordes and promises, he aunswere thus: I goe not from my promises, I haue not promised that I will heare all prayers, but the prayers of them that be myne, which are of the house of Israell, not of all whatsoeuer. What thinkest thou may the hart then thinke hauing taken such a repulse? Such an aun­swere is as it were a flash of lightning, wherewith the hart and all trust is seuered and broken in a thousand peeces. For what trust can there be left, when he heareth that that doth not pertaine vnto him, which because of the word of God he trusted to haue ob­tayned, but vnto others. Here not so much as a worde can be left, if one doe according as he feeleth. But what doth this woman? She doth not so fall from hope, The great constancie & faith of this woman of Canaan. she still sticketh to the wordes which she had heard of Christ, albeit he went about by this other repulse as with a certaine force to wrest them out of her hart, she suffereth not her self to be fraied away neither w ^t that vngentle si­lence, neither with this hard aunswere, shee continueth stedfastly in a sure confidence, beleeuing that vnder this difficultie which [Page 126] Christ did pretend, that grace was as yet hidden and layd vp for her, which she had heard reported of him, shee can not be brought as yet to iudge Christ not to be bountiful and gracious, and that he can deny the helpe which shee desireth. This was to perseuer strongly in faith.

Moreouer she followeth Iesus euen into the house, as Marke writeth, she is instant vpon him, falleth downe before him, and sayth: Lord helpe me. Here the Lorde giueth a deadly & the last blow saying vnto her face, that she is a dogge, and vnworthy to be partaker of the bread of the children. What may she aunswere hereunto? For he seemed to signifie in these wordes that she is of the number of the damned and desperat, which can looke for no part with the elect. This word seemeth eternall and that can not be gainesayd: For he which doth not pertaine to the companie of the elect by the ordinaunce of God, what may he hope to be left for him? This woman is not yet discouraged and past hope, but yeldeth to this iudgement of the Lord, she confesseth of her owne accorde, that she is a dogge, neither desireth she any thing but that which is wont to be giuen to dogges, namely the crummes which fall from their maisters table. Seemeth she not to haue v­sed maruelous cunning? She taketh Christ in his owne wordes. He had made her like vnto a dogge, she acknowledgeth it, and desireth that he will onely suffer her to be a dogge according to his owne saying: what should he here do? how should he escape? he was now as it were euen taken. For the crummes vnder the table are graunted to the dogge, for vnto dogges they are sayd to be due. The frute of constant perseuerance & trust in Christ. Here therefore Christ being as it were ouercome, doth o­pen him selfe wholy, and graunteth the desires of the woman, and maketh that she is not now a dogge, but a true Israelite.

These things are written for the instruction and comfort of all vs, whereby we ought to learne, howe deepely sometime Christ hideth his grace from vs, and how we must not iudge of God ac­cording to our owne sense and opinion, but onely according to his wordes. For we see here, that albeit Christ shewed him selfe very hard to this woman, yet he did not plainely deny to helpe her, but whatsoeuer he aunswered, howsoeuer it seemed to pretend a de­niall, yet was it not a deniall, but did hange in dout, and left an entraunce for faith, although but small. For he sayd not at her first petition: I will not heare her, but he held his peace, neither [Page 127] promising nor denying helpe. So to the second petition, which the Apostles made, he sayth not: she is not of the house of Israel, I can not therefore performe that which she desireth, but he one­ly sayth: I am not sent, but to the lost sheepe of the house of I­sraell, leauing all thinges in doute, and in the middest betweene a plaine graunt and a deniall. So when she had the third time desi­red him, he sayth not: thou art a dogge, get thee hence, the bread of the children is not due vnto thee, but he sayth: It is not good to take the childrens bread, &c. againe leauing in dout, whether she was a dogge or no. Neuertheles all these sayinges doe pretende outwardly rather a deniall of helpe, then prouoke her to hope, but in very deede they did containe in them rather a promise and hope, then a deniall. Yea there was nothing but a promise and a certaine expectation of helpe, (howbeit most deepely hid and al­togither secret) vnder that silence and aunswers, although they were hard, and a deniall onely sounded outwardly. By these it is shewed how our hart is wont to be affected in tentation. For ac­cording as that feeleth in tentation, so Christ here behaueth him selfe. It feeleth all thinges to be denied, when as it is farre other­wise. Wherefore it is requisite, that leauing it owne feeling, by a sure faith in the word of God it conceiue and hold fast the pro­mise of helpe, deepely hidden vnder the deniall, and yeeld vnto the sentence of God toward vs, as this woman did, so shall we ouer­come and take the Lord in his wordes, that he can not but helpe vs. So that if we feele in our conscience at any time God rebu­king vs, pronouncing vs sinners, and vnworthy of the kingdom of heauen, then we feele as it were hell, and it seemeth vnto vs that we are past all hope and recouerie for euer: When God pronounceth vs sinners, we ought to ac­knowledge and confesse our sinnes, & pray former eye, which God hath promised to them that be penitent for their sinnes. then if any had the skill of this woman, that he could take the Lord in his owne iudgement and say: yea Lord, I am a sinner, and altogither vn­worthy of thy grace, but thou hast promised forgiuenes to sin­ners, neither didst thou come to call the righteous, but as Paule sayth, to saue sinners: he truely shoulde bringe to passe that the Lorde should be enforced, euen by his owne iudgement to haue mercy vpon him. So did Manasses, when being penitēt he pray­ed for pardon, as we read in his prayer: He yeelded to the iudge­ment of God, acknowledging him selfe a most grieuous sinner, and so he bound God with his promise, which had promised for­giuenes of sinne to sinners, not to the righteous. The same also [Page 128] did Dauid obserue Psal. 51. Against thee onely, sayth he, haue I sinned, and done this euill in thy sight, that thou mightest be iu­stified in thy saying, and found pure when thou art iudged. For that doth purchase vnto vs all displeasure, that we disdayne to suffer the iudgement of the Lord, and doe against our wills yeeld vnto his sentence, when he pronounceth vs sinners. Such a great thing is it to acknowledge sinnes, and to embrace the iudgement of God. We all confesse our selues sinners in words, but as soone as the Lorde speaketh that in our hart, and pronounceth vs sin­ners, we doe not abide by that which before we confessed, we had leuer be counted righteous and free from that iudgement. But it must needes be, if God must be iust in his wordes, that thou be a sinner, then also maist thou vse the right of sinners, which God him selfe hath giuen vnto them, namely to pray with a sure expe­ctation of forgiuenes of sinnes. Then is it not permitted vnto thee onely to feede vnder the table of crummes after the maner of dogges, but being a child of the houshold, thou shalt sit at the ve­ry table, hauing God nowe howe great soeuer he be, giuen vnto thee according to thy desire. Hereof also we haue an historicall exposition of this text according to y ^e allegories. For as it chaun­ceth to this woman her daughter being sicke, for whom through faith she obtayned health by a miracle: so also falleth it out with vs, when we are deliuered from y ^e spirituall sicknes to wit sinnes, which truely are a most grieuous and troublesom Deuill vnto vs. For as she acknowledged her selfe a dogge, so must we ac­knowledge our selues sinners and iudged vnto hell, the Lord pro­nouncing it, which if we can doe as she coulde, we shall be safe. We haue already spoken elsewhere of other thinges, whereof there might be occasion to speake out of this text, as howe one may obtaine grace and safetie by the faith of an other, as here it fell out to the daughter of this woman. Christ, the Disciples, & the woman in this place are examples of loue. This thinge also (that Christ, his Disciples, and the woman are here examples of loue, forasmuch as none of them pray for, seeke or doe those thinges that are their owne, but euery one that which is an others) is very manifest by it selfe, and easily acknowledged of eue­ry one, especially seing that we haue so largely entreated hereof in an other place.

PAVLE hauing willed before that all shoulde be put in mind to be obedient to such as be in authori­tie, and ready to euery good worke, to speake euill of no man, to be no fighters, but gentle, shewing all meekenes vnto all men, &c: these fewe wordes being put betweene, that we our selues were in times past vn­wise, disobedient, deceiued, seruing diuers lustes and voluptuous­nes, &c: he added those wordes which we haue already mentio­ned, as if he should say: A most weighty cause to moue vs to doe good to our neigh­bours. Wherfore should it grieue vs to deserue so well of all men, when as God hath before dealt so bountifully, kindely, and gently with vs, with whom without comparison, we [Page 130] are lesse, and haue lesse of him deserued, then any being compa­red to vs can be, or can deserue of vs? As therefore God hath with exceeding bountifulnes and kindenes most gently behaued him selfe toward vs, of his mercy graunting and giuing vnto vs all thinges: so ought we to doe all thinges with all charitie and good will toward our neighbours, albeit they haue otherwise de­serued, forasmuch as we were like vnto them, subiect to all sinnes and euill desires. Here we see how the Apostle will haue vs to be affected toward men: How we must behaue our selues toward men. He will haue vs subiect to them that be in authoritie, kinde vnto others, and readie to doe well vnto them with all gentlenes, although they be euill, blinde, and in errour, that we grudge not to beare these thinges, and as much as lyeth in vs, endeuour to doe them good, taking all things in good part, considering that God hath so dealt with vs, when we were euill and wicked, like vnto them.

This word, appeared, we haue elsewhere declared to signifie the reuelation of the Gospell, whereby Christ appeared in the world: Albeit the vnskilfulnes of Ministers hath wrested it to the carnall natiuitie of Christ. He vseth not here the word grace, which he vsed before, Tit. 2.11. but hath set in steed therof two other words of maruelous comfort, [bountifulnes, and loue toward men] which he attributeth to our God. The first is called of the Greci­ans Chrestotes, Bountifulnes and is that kindnes, gentlenes and sweetenes of conditions, wherewith they that be endued, with them all of vs are with pleasure conuersant, & maruelously delighted with their companie, so that they doe with this their gentlenes and kindnes allure & greatly prouoke all men to loue them. For such can suf­fer all without griefe: they contemne no man: they repell or put none from them with bitter, hard, and disordered conditions: ac­cesse vnto them is not hard, but they are so open, and ready for al, that euery one dare resort vnto them, and desire their helpe. And to conclude: they are such men as the Gospells describe Christ vnto vs, whom they declare to be gentle to all, a despiser of none, which denieth no benefit to any, pliant, prepared and ready to do good to all. So God also by the Gospell is preached and offered vnto vs wholy good, bountifull and sweete, open to all, reiecting none, bearing all our sinnes and offences, repelling no man from him with excessiue seueritie. For we read and heare nothing to be declared in the Gospell but meere grace, and meere goodnes, [Page 131] whereby he doth most mercifully beare vs, & most gently handle vs, and not any man according to his deserts. This is the time of grace, wherein it is graunted to all to goe with great boldnes vnto the throne of grace, as it is written Heb. 4. and Psal. 34: Come vnto him, and be enlightened, and your faces shall not be ashamed, that is, he will not suffer you to pray and come in vaine, neither to returne with confusion being frustrate.

The other word is Philanthropia, loue of men, Loue toward men. as couetousnes may be called loue of money, as Dauid 2. Sam. 1. calleth the de­sire of women, the loue of women. And the Philosophers cal cer­taine liuing creatures Philanthropa, that is louing toward men, as are horses, dogges, dolphins. For these creatures are by na­ture delighted with man, they desire his company, & do willingly serue him, as though they were moued with some reason & sense of humanity. This name, & such loue the Apostle here attributeth to our God, which Moses also did before him, Deut. 33: where he speaketh thus of God: The Lord appeared hauing in his right hand a law of fire, and he loued the people. The meaning there­fore of the Apostle is this: Our God hath in the Gospell shewed him selfe vnto vs not onely bountifull, kinde, gentle, and sweete, which can beare, and will receiue all, but also he so loueth vs, that of his owne accord he adioyneth him self vnto vs, seeketh to haue to doe with vs, voluntarily sheweth and offereth his grace and bountifulnes vnto vs, and most gently embraceth as many as on­ly doe not refuse his grace and loue, and desire to drawe nie vnto him. What should he doe more? Who can not see hereby, why we count the Gospell a preaching, ioyfull and full of all consola­tion of God in Christ? For what can be spoken more louingly and sweetely to a sinnefull and afflicted conscience, then these wordes? O lamentable case, how miserably hath Satan by the lawes of his Pope oppressed and obscured this souereigne synce­ritie of the word of God.

Now let no man restraine these two wordes [bountifulnes, & loue toward men] to the persons, No respect of persons with God. for God is plainly without re­spect of persons bountifull to all, and a louer of all, otherwise if we shoulde here make a difference betweene men, we shoulde ac­knowledge that some thing is receiued through our merits, and not all thinges through his mercy. Where it must be well mar­ked, that God is sayd to be a louer of men, not of this or that na­ture [Page 132] onely, not held with loue of the person, and therefore these two, bountifulnes, and loue toward men, must be taken after a generall sort, that in all thinges the chiefe praise may be attribu­ted to his mercy, that no man trust in his owne merits, neither be terrified with sinnes, but that all togither doe trust to his grace, which he voluntarily offereth vnto vs with so great kindnes and loue toward vs. For if any respect of person might be had here, it should surely be had of them, which are rich in the works of righ­teousnes, but Paul expressely reiecteth these, saying: Not by the workes of righteousnes, which we had done. Howe much lesse then shall this bountifulnes and loue of our God toward men ap­peare, because of any mans wisedome, power, nobilitie, riches or any such thing, when as no respect is had of works of righteous­nes? Great is the grace of God toward vs, which appeareth in the Gospell, yea and nothing but grace, which admitteth no merit at all of ours, vtterly taketh away all boasting and glorying, and setteth forth the glory of God alone, who freely giueth it vnto vs being vnworthy. So in this text these two, faith and loue, are taught to receiue benefits of God, and bestow them on our neigh­bours, which the Scripture doth very often repeate, so that euen the doctrine of saluation consisteth wholy in them, The doctrin of our salua­tion consi­steth in faith and loue. neither can one be separated from the other. For he that doth not firmely trust in the diuine grace, can not but be remisse and slow to doe well to his neighbour, and so witnes the faintnes and weakenes of faith, which is the fountaine of all duties and benefites: As contrari­wise the stronger faith that one is endued with, so much more du­tifully and with readier minde he endeuoureth to deserue well of his neighbours.

All both doctrine and life worthy of Christ, (that all thinges may be declared most briefly, manifestly and sufficiently) consist of these two, By faith and loue man is made as it were a meane be­twene God & his neigh­bours. faith and loue. Whereby man is made as it were a meane betwene God and his neighbours, that he may receiue of God from aboue, and may giue to his neighbours beneath, & be as it were a conduit pipe, through which the fountaine of the di­uine goodnes doth continually flow to his neighbours. And such men are like vnto God, which in Christ receiue of God whatsoe­uer he hath, and doe againe by their good deedes declare them selues as it were the gods of other, and fullfill the prophecie of the Prophet Psalme 82: I haue sayde, ye are gods, and [Page 133] ye all are children of the most high. We are children of the most high by faith, whereby of nothinge we are made the heires of God. And we are gods by loue, which maketh vs beneficiall to our neighbour: forasmuch as the nature of God is nothinge but bountifulnes, and Paul here sayth: the bountifulnes and loue of God toward men, The meanes to be parta­ker of the bountifulnes and loue of God is to beleeue. which he doth with incomparable plentie daily poure forth vpon euery one, as we see. We must onely en­deuour, that euery one doe nothing doubt that these thinges are spoken to him, that the bountifulnes and loue of God to man­ward is reuealed and offered to euery one, that by these wordes he may establish, exercise, and strengthen his faith, being certain that they are most true, and that God both vndoutedly is, and al­wayes will be bountifull and louing toward him. If thou canst beleeue this, it will assuredly so come vnto thee: thou maist then with a full confidence pray and desire of him whatsoeuer thou wilt, and complayne vnto him of whatsoeuer doth grieue thee or other. But if thou want this faith, it had bene better for thee ne­uer to haue heard any thing hereof, for that by thy infidelity thou reprouest of falshood these wordes so precious and full of conso­lation and grace, making so light account of them, as not belee­uing that they be true. Which surely is a great contempt and dishonour of God, that scarce a more grieuous sinne can be committed of thee. Contrariwise if thou be endued with this faith, it can not be, but that thy hart being thereby cheered, should euen as it were laughe and leape for holy ioy in God, being void of all care and trouble, and be made aboue measure confident. For how can any discouragement, any whit of sorrowe remayne in that hart, which douteth not that God is gracious and bounti­full vnto it, and beareth a singular affection of loue toward it, that it is a delight and pleasure vnto him to doe it good, and enioy it as a friende? Surely the hart is necessarily delighted with this spirituall ioy and pleasure, or vndoutedly it wanteth faith. Paule in the Epistle to the Gal. calleth this, to receiue the holy Ghost by the Gospell. For the Gospell is so pleasant a preaching of the grace and goodnes of God, that while it is preached and heard, it bringeth the holy Ghost with it, no otherwise then the beames of the sunne doe naturally bring heat with them.

How could the Apostle vse more pleasaunt and sweete words? I dare say that I haue in the whole Scripture redde none more [Page 134] pleasaunt, and so sweete words of the grace of God, as these two, Chrestotes, & Philanthropia, that is, bountifulnes, and loue to­ward men, How louing God is to­ward vs. in which y ^e grace of God is so described, as wherby he doth not onely forgiue our sinnes, but doth also desire to be con­uersaunt with vs, and is ready to doe the part of a very friend to­ward vs, voluntarily offering him selfe to helpe vs in al thinges, also to bestowe more benefits vpon vs then we can desire or aske, that we may presume of him no otherwise then of a most neare & familiar friend, of whom we may obtayne all thinges, in whose eyes we are most deare, and euen delightfull. Thinke in thy minde of a most perfect friend, which hath fulfilled all the partes of friendship toward thee, & thou shalt haue after a sort a forme, although yet farre vnlike, of the diuine goodnes and kindenes, which is here attributed to our God, by the name of bountiful­nes and loue toward men. But when thou hast a sounde faith in this bountifulnes and loue to manward, and thereby doost liue in thy God, so bountifull, gracious, and gentle to thee, reioycest, and art full of all good thinges, being certayne of his continuall grace, what shouldest thou doe any longer in earth? what in this life?

He that is partaker of the bounti­fulnes and loue of God can not be idle.Thou canst not in this case be idle, as surely that loue of God and pleasure which thou enioyest in him will not suffer thee to be idle. Thou shalt be enflamed with a marueilous study and desire to doe what things soeuer thou canst know will be an honour vn­to thy God, so louing and bountifull vnto thee, and will turne to praise, glory, and thankes giuing vnto him. Thou shalt haue no choise of works, thou shalt passe for no precept, thou shalt feele no compulsion of the law, hauing a most ready will and pleasure to doe, whatsoeuer thinges thou shalt know to be acceptable vnto 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 may be common also to the rest, whereupon by and by thy loue will here shew it selfe, and will as­say all meanes, to make this truth of saluation manifest vnto all, it will publish and repete it, wheresoeuer it shall be able, reie­cting and condemning whatsoeuer other either teach or say, that agreeth not with this truth. Satan & the world can not abide falshood to be reproued & the truth to be prea­ched, & therfore they persecute them which preach the truth. Whereby it will come to passe, that Satan & the worlde, which heare nothing so vnwillingly as this truth, & can not abide that their things should be condemned, wil [Page 135] rise against thee with all their might, wil by & by trouble thee, all the great, learned, rich & mightie of the world wil condemne thee of heresie and madnes, and will leaue no meane vnattempted vn­till if they be able they haue dispatcht thee of thy life. Thus with Christ thy Lord thou shalt be persecuted, & suffer extreme igno­minie, thy body, life, goods, name, friendes, and all things being brought into perill, vntill they haue thrust thee from them out of this life into the eternal & blessed life: In the meane season thou must suffer all these things with a patient mind, and take them in good part, losing none of y ^e spiritual ioy, which thou hast of Christ in thy God, & for thy part shewing to thy persecutors all kindnes and loue, being alwayes mindful, that thou a litle before wast not much vnlike them before God. All which thinges thou shalt doe through faith & loue, albeit they exceede the strength of nature. And this in deede is a true Christian life, wherein thou doost en­deuour to doe so to other, as God hath done to thee.

Not by the workes of righteousnes which we had done. In these words the Apostle signifieth that which we haue now sayd, and proueth it as it were by rendring a reason. We must do well vnto men, yea e­uen though they haue not so deser­ued of vs. For if the boun­tifulnes and loue of God to manward hath appeared, & he hath saued vs of his mercie, and not because of our owne righteous­nes, yea we being by all meanes vnworthy, and subiect to innu­merable sinnes, it is meete that we also do good to them that haue not deserued so much of vs, & are vnworthy therof. For we which are become the sonnes of God, must resemble God our father, and bestow benefits according to our abilitie as well vpon our e­nemies and persecutours, as vpon our friendes and them that do good vnto vs. Wherof Christ also hath admonished vs Matth. 5: Loue your enemies, that ye may be the children of your Father which is in heauen, who maketh his sunne to shine vppon the good & euill, & sendeth raine on the iust & vniust. For if ye loue them which loue you, vvhat revvard shal ye haue? vvhen as euen the heathen & Publicans doe the same. Nowe the Apostle doth not onely expressely condemne vs for euill works, but sayth: Not by the vvorks of righteousnes, or, which vve haue done in righ­teousnes. Where he also reiecteth those workes, which we coun­ted righteous, and were thought both of vs & others to haue bin done in righteousnes, whē as they were so farre from being righ­teous, that they made vs more vnworthy of the grace of God, and [Page 136] more vnfit to receiue it, for they are deceitfull workes, whereun­to we adde this sinne, that we thinke them righteous, and trust in them, whereby God is prouoked to anger more then can be said, euen as our enemies are wont to moue vs to anger, when as they will auouch those thinges to be iust, We ought to be bene­ficiall to o­thers of meere loue, hauing no respect to good or euill deserts. wherein they sinne and doe vniustly. But euen as God, when we being vnwise, by errour moued him to anger, counting our sinnes workes of righteous­nes, did not therefore reiect vs, but of his mercie deliuered vs from this errour and sinnes: so we neglecting the foolishnes and dotage of our aduersaries, whereby they contend that sinnes are to be counted for righteousnes, ought neuertheles of meere loue, hauing no respect of euill or good deserts, to be beneficiall vnto them, and endeuour to doe them good in all thinges, looking for frute of our benefits not of thē, but of God alone. Let these things suffize to haue bene spoken for a compendious and generall expo­sition of this text.

Nowe let vs also briefly wey the wordes, wherein he setteth forth and commendeth the grace of God. First he so greatly ex­tolleth it, The good workes and righteousnes of men how they are e­steemed of. that in respect of it he condemneth all our good workes and righteousnes: neither doth he condemne a small thing, when he condemneth our righteousnes or righteous workes, the most excellent thinge that man can haue in earth. For if all men with all their might should labour and endeuour to attayne to most ex­act prudence, wisedom, and libertie of minde and will, which we reade that some Philosophers and Princes haue done, as So­crates, Traianus, and many other, whose same the whole world hath long since spred abroade both by wordes and writinges: ne­uertheles all such wisedome, and all suche vertues are nothinge but sinnes before God, forasmuch as they be not done in and by the grace of God. Doers of such vertues are ignoraunt of God, and therefore they can not honour him by their studies and en­deuours, they thinke they haue all thinkes of them selues, when as no man can haue any good thinge at all, but of this grace a­lone, which the Gospell preacheth. So Paule glorieth, that he, before he knewe Christ, liued a blamelesse life, and was more zealous towarde the lawe then those of his age, that he also thought, that he did a thing acceptable to God by persecu­ting the Christians, which condemned that blameles life which he ledde, but afterwarde when he had learned Christ, he sayth, [Page 137] that he coūteth that righteousnes to be but dounge, that he might be found not in such righteousnes, but in Christ by faith. Philip. 3. The same thing he witnesseth and entreateth of at large in the Epistles to the Galathians and Colossians. Here therefore is condemned all boasting of free will, mans strength, righteous­nes, and good workes, and it is concluded, that they are all no­thing but sinnes, and certaine destruction, although they haue a fayre shew: that we are saued by the onely grace of God, as ma­ny of vs as beleeue, and call for it, with acknowledging of our owne vanitie and perdition.

Now we must accustome our selues to the Scripture, Tow sortes of righteous­nes. which maketh mention of two sorts of rigteousnes, one humane, which Paul here and in many other places hath mentioned, the other diuine, euen that grace of saluation, which iustifieth vs by faith, Diuine righ­teousnes whereby we are iustified. whereof he speaketh in the ende of this text: That being iustified by grace, we should be heires of eternall life. Here thou seest plainly that the grace of God is our true righteousnes, whereby we are iustified, which is therfore called y ^e righteousnes of God, for that it is giuen vnto vs of God, and is made ours, when we are made partakers thereof by faith. Of this he speaketh also Rom. 1: In the Gospell is reuealed the righteousnes of God from faith to faith, as it is written: The iust shall liue by faith. And Gen. 15: Abraham beleeued, and it was counted to him for righteousnes. Whereupon the Scripture concludeth, that no man is counted righteous before God, but he that beleeueth, as the Apostle testifieth, where he reciteth that saying of Aba­cuc: The iust shal liue by faith. So it appeareth that faith, grace, mercye, truth, righteousnes, that all these are that same which God worketh in vs by Christ and the Gospell. Whereupon it is said Psal. 25: All the wayes of the Lord are mercie and truth. For those are the wayes of the Lord in which we obseruing his commaundements, do walke, and he againe in vs, now those wayes must be directed by his mercie and truth alone, not by our strength and industrie, forasmuch as our wayes being orde­red hereby, are nothing but vanitie before God, and do deserue his wrath. According to that which the Lord sayth Esai 55: As farre as the heauen is higher then the earth, so farre do my waies exceede yours. As if he should say: Your righteousnes is earth­ly and of no value, wherefore ye must bid it farewell and walke [Page 138] in myne, if ye hope for saluation.

But according to his mercie he saued vs. It is maruell how the credit of these wordes can stand, wherein the Apostle affir­meth that we are alreadie saued, although liuing yet in earth, and therefore in continuall miserie. But he did so speake, that he might more fully expresse the power of the diuine grace, and the nature of faith against hypocrites, who as though saluatiō were yet farre of, do in vaine endeuour to get and obtaine it by their workes. We are al­ready saued by Christ. For Christ hath already saued vs: he hath perfourmed all things which are required hereunto, that we may be saued: he hath ouercome and subdued synne, death, hell, &c. so that he hath left nothing, for any man to care for, he hath also giuen all these things vnto vs in Baptisme, that who soeuer beleueth in Christ, that he hath perfourmed them, hath them togither in the same moment, so that he hath neede of nothing more vnto saluation, but faith alone, that he may firmely beleeue that these things are so perfourmed. But marke how incōparable riches of his grace God hath poured vpon vs in Baptisme, who hath deliuered vs euen from those workes, whereby those foolish holy ones go a­bout to merit heauen, and to be saued. For we must haue heauen, and be saued before we can do any good workes, for that workes can not merit heauen, but heauen being before giuen of meere grace; causeth vs to do good workes, and that for no hope of me­rit or reward, but onely to the commoditie of our neighbours, and the glorie of God, vntill this bodie also be deliuered from sinne and death.

What the life of a Christiā is after bap­tisme.Wherefore all the life of a Christian after Baptisme is no­thing els, but an expectation of saluation and felicity to be re­uealed, which they that beleeue in Christ do now possesse, al­though hidden. They haue all thinges nowe certainly, but they are yet hid in faith, which when as it is chaunged, know­ledge being reuealed, all things as they now haue them, shall ap­peare, which shall come to passe, when pleasaunt and wished death commeth, 1. Ioh. 3.2. according to that saying of Iohn: Dearely be­loued, now are we the sonnes of God, and yet it doth not ap­peare what we shall be: But we know that when he shall ap­peare, we shalbe like him. And euerie man that hath this hope in him, purgeth himselfe, euen as he is pure. Wherefore suffer not thy selfe to be deceiued, and to be seduced from this truth by [Page 139] those hypocrites, which contemning faith, do falsely affirme that saluation is farre from thee, and teach thee to endeuour in vaine to attaine vnto it by thy workes. It is in thy selfe, if thou beleeue that all things are perfourmed by Christ, euen as he himselfe witnesseth: The kingdome of God is within you, Luke 17. So that all our life after Baptisme ought to be nothing els but an expectation, that that should be reuealed which is already in vs, and that we may comprehend, as we are comprehended, as Paul sayth Philip. 3. I follow, if that I may comprehend that, for whose sake also I am comprehended of Christ, that is, that I may at length see those things which are giuen me, being as yet in the shut closet of faith. He coueteth, and burneth with desire to see the treasure which by faith he receiued both giuen and sea­led in Baptisme. Whereupon he addeth in the same place: Our conuersation is in heauen, from whence also we looke for our Sauiour Iesus Christ, who shall chaunge our vile bodie, that it may be fashioned like vnto his glorious body. Herewith also agreeth that which he saith Gal. 4: Ye know God, and by and by he doth as it were correct that which he had sayd, Yea, sayth he, rather are ye knowen, both which are true, although not after the like sort: We are now knowen of God, so that he comprehen­deth vs, and we in deede know God, but we do not yet compre­hend, for that our knowledge is as yet hidden and closed vp in fayth. He sayth moreouer Rom. 8: We are saued by hope, that is, we are saued, although we yet see it not, for that which one seeth, he hopeth not for, but if we hope for those thinges which we see not, we do with patience abide for them. Christ confir­meth this Luke 12: Let your loines be gird about, and your lights burning, and ye your selues like vnto men that wait for their maister, when he will returne from the wedding, that when he commeth, and knocketh, they may open vnto him imme­diatly. In which words he onely biddeth them that be his to be ready to looke for him the bridegrome, as which are already sa­ued being admitted into the number of his ministers. Hereunto also pertaineth that which the Apostle sayth Tit. 2: Let vs liue soberly, and righteously, and godly in this present world, loo­king for that blessed hope, and appearing of the glorie of that mightie God, and of our Sauiour Iesus Christ. In these and such like places whereof thou maist reade many here and there in the [Page 140] holy Scriptures, he witnesseth that we are already saued, and that it doth not behoue, that a Christian man should first seeke to attaine to saluation by his workes. This opinion and deuelish doctrine blyndeth the eyes of Christiās, extinguisheth the know­ledge of faith, and carieth men from the waye of truth and sal­uation. We must cleaue vnto that which the Apostle here saith: He hath saued vs according to his mercie, and that which he ad­deth in the ende of this text, that we are heires according to the hope of eternall life. We are now heires, but that is hidden in fayth, Why God will haue vs to looke for the reuelatiō of our inheri­taunce a cer­tain time. but we looke with a certaine hope, that hereafter it shalbe reuealed. And God will haue vs so to looke for the reuelation of this inheritance, and to liue a certaine time after Baptisme, that he may chastise our body by our ministery, and declare the power of his grace in fight against the flesh, the world and the deuil, but especially for this cause, that by vs he may helpe our neigh­bours, and both by doctrine, and also by our life which he liueth in vs, may bring them to the communion of fayth. And albeit he can do this by Angels, yet it pleaseth him rather that it should be done by vs men, that both the maner of fayth may be the better knowen, and that all things may be done sweetely and louingly. For if Angels should alwayes haue to do with vs, there should not be so much fayth, neither should it be so pleasaunt, as when we are taught and guided by them that are partakers of our na­ture, whom we do better know, and with whom we do more fa­miliarly associat our selues. And so, that there may be some, by whom other also may be conuerted both by doctrine, and good examples, it is not meete that we should by and by after Baptisme be taken into heauen, wherein notwithstanding we are already admitted citizens.

A practize of Satan & An­tichrist to de­lude mē with Purgatory.Hereupon if one weye all things rightly, it can not be dou­ted, that it is a practize and miracle of Satan and Antichrist, that so much is spent for Purgatories sake, such faith as this being put quite out of mens myndes. For men are taught by their workes to saue themselues from Purgatorie, or at the least to deliuer themselues out from thence, as though saluation were not yet giuen vs, and it were necessarie to come vnto it by other meanes then by faith alone, which howe it disagreeth with the Scripture and a Christian life, there is no man that doth not see, but he that seeth nothing in the Scripture. For thus the [Page 141] holy Scriptures do teach euerie where, that who soeuer doth not receiue saluation by meere grace, through fayth before all workes, he shall neuer be partaker thereof. And that who soeuer referre their good workes, not to the profite of their neighbours, but to their owne commoditie, being more carefull of their owne saluation then of their neighbours, haue no good workes at all. All the workes of these are voide of fayth, and infected with per­nitious errour. It had bin greatly to be wished that Purgatorie had neuer bin inuented, and neuer mention made thereof in the pulpit, for it hath bin cause of such hinderance to Christian veri­tie and syncere truth, as can not be recouered. For we see it now brought to passe by the meanes of Satan, that almost al prayers are directed to onely Purgatorie, with this vngodly and pesti­lent opinion, whereby miserable men thinke that they shalbe re­deemed from thence, and obtaine saluation by the workes of men. Whereby the riches of Baptisme and fayth are had in no repu­tatiō, and they at the last of Christians become Heathen. O most pernitious abomination. Christians should be taught as Christ and Paul teach them, that after Baptisme and absolution from synnes they should so liue, that they should be ready euery houre to receiue death, with desire looking for the reuelation of salua­tion already receiued. Now by the opinion of Purgatorie they are made secure and slothfull, so that they differre the study of godlines euen to their death, and thinke by contrition and con­fession they shall amend all things, as though there were some synnes remaining for which they must go into Purgatorie, they hope that by Masses for the departed, and other bequests that they are persuaded to make in their testamēts or last willes, they shalbe redeemed out of purgatorie, but these miserable men are in these things vtterly deceiued, and shall at length trie them to be farre otherwise.

By the washing of the new birth. He setteth forth the grace of God giuen to vs in Baptisme, with wordes verie full of praise and commendation. He calleth Baptisme a washing, whereby not the feete and handes, but the whole man is at once washed, purified and saued, so that to the summe and inheritaunce of sal­uation there is neede of nothing but onely fayth in this grace of God, that it may remaine and be acknowledged the worke of grace alone, that we are saued without all our workes and me­rits, [Page 142] and so also there may remaine in vs pure loue, praise, giuing of thankes, and glorie of the diuine mercie, without all glorie and pleasing of our selues in our owne strength and endeuour, as it hath bin already sayd often and at large. Humane righteousnes is also a washing, but not whereby the whole man is so washed, but that Pharisaicall washing, whereby onely the apparell and vessells which are outward, are made cleane, whereof it is spo­ken Matth. 23. Whereby it commeth to passe that men seeme vnto themselues pure, but inwardly neuertheles they remaine ful of filthines. Baptisme what maner of washing it is. Therefore he called Baptisme not a corporall or out­ward washing, but the washing of regeneration or new birth, by which not those thinges that are outward, are washed, and onely the outward man made cleane, but the whole nature of man is al­tered and changed into an other nature, that is, the carnall nati­uitie is thereby destroyed, with all the inheritaunce of synnes and perdition. Saluation cō ­meth not by workes. Whereby he againe witnesseth, that our saluation is giuen vs at once, so that it is not to be gotten by workes. For not one or two members are wont to be borne, as the handes or feete, but the whole man, which can not worke this that he may be borne a man, but is first borne that he may worke: Likewise our workes do not purifie or saue vs, but when as before we are pure, iustified, and saued, we worke freely those things, which may be profit to our neighbour, and honour to God. And this is the simple and pure knowledge of the diuine grace, whereby a man learneth to know both God and himselfe: to praise God a­lone, to humble and cast downe himselfe: to trust in God, to des­peire of himselfe. This doctrine of saluation they maruelously hinder, which vrge men with lawes, precepts, and workes, and teach them to seeke thereby to be saued.

He that is truely bapti­zed is be­come a new creature. And the renewing. That this washing and new birth may be more fully vnderstood, he hath added, the renewing, that thou maiest vnderstand, that he that is truly baptized, is become a new man, and a new creature, endued with a new disposition, which now is farre otherwise affected, loueth, liueth, speaketh and doth farre otherwise, thē he was wont or could before. So the Apostle sayth, Gal. 6: In Christ neither circumcision auaileth any thing, nor vncircumcision, that is, no workes of the Lawe are of any value or importaunce, but a new creature. As if he should say: Saluatiō can not be perfected by ioyning togither certaine good [Page 143] workes, but the whole man must be at once renewed, and his na­ture chaūged, whereupon true good workes will follow of them­selues, not by peecemeale, but togither with great plentie. Of this new birth, whereby the whole man is renewed, Christ spea­keth Ioh. 3: He that is not borne againe, can not see the king­dome of God. Here againe it manifestly appeareth, that no­thing is here done by our workes, but that it behoueth, that man, how great soeuer he be, must die, and be chaunged into an other, which is done in Baptisme, if we beleeue. The cōdem­ned shalbe borne again, but not re­newed. The condemned also shalbe borne againe in the last day, but they shal not be renewed, they shall remaine vncleane, as they were here, and as they were borne of Adam. Therefore that he might speake rightly of Bap­tisme, he calleth it the washing of the new birth, whereby they that are borne againe are also renewed. Of this new birth many things are to be found here and there in the Scripture, because of which also God calleth his word and Gospell a wombe and matrix, as Esai 46: Hearken all ye that remaine of the house of Israell, whom I haue borne in my wombe, as mothers are wont to speake of their children. He therefore that beleeueth the Gos­pell, is as it were conceiued in the wombe of God, & from thence borne a new man, and like vnto God: Whereof we will in an other place speake more. Now it shalbe sufficient, to haue lear­ned by these words, how our workes are nothing in fulfilling the cōmaundements of God, and that it is a mad thinge to attribute here neuer so litle to our owne strength, seeing that it is fayth a­lone, whereby man is at once borne againe, & renewed. Where­fore vnderstand this, that good workes must folow a new crea­ture, but to attaine vnto righteousnes, & that new creature they are able to helpe nothing at all.

No otherwise is the grace of God wont to renew man, How the grace of God reneweth man. then as if God should turne some drie and withered blocke into a new, greene, and florishing tree, which may afterward bringe forth frute plentifully. For the grace of God is a great, strong, verie mightie, and meruelous effectual thing, it lyeth not in the minde, The grace of God excee­ding effectual and mighty in operation. as the Schoolemen dreamed: it sleepeth not, or is borne, as a painted table beareth a picture: it selfe beareth, guideth, vrgeth, draweth, chaungeth, and worketh all thinges in men, so, that euerie one may feele and haue experience of it. It selfe in deede is hyd, but the workes of it can not be hyd, but do witnes of it, as [Page 144] the leaues and frutes do of the tree, of what nature it is. Where­fore the Scholemen Thomas and Scotus do vngodlily detract from it, who attribute no more vnto it, then that it doth adorne the workes of nature, and is a helpe that they be brought to per­fection. For it doth not adorne or helpe onely, but it alone wor­keth those thinges that be good, neither doth it worke them one­ly, but doth rather chaunge and renew the person. For it exhi­biteth the washing of the new birth, and of renewing, not of workes onely, but much rather of the whole man. He that shall preach these things of grace, shall truly and fully commend it. Which Paul endeuoured to do when he said: He hath saued vs by the washing of the new birth, and renewing of the holy Ghost. Nothing can be done here by ioyning of workes togi­ther, the nature must needes be chaunged, whereupon it cōmeth to passe, that they that truely beleeue must suffer many thinges: for grace worketh in them, & declareth it selfe present. Hereunto pertaineth that saying of the 111. Psal. The workes of the Lord are great, sought out of all them that haue pleasure therein. What are these workes? We are they, by grace in Baptisme made the great, new, and regenerate workes of God. Is it not a great thinge for a man by and by to be saued, and deliuered from synnes, death, and hell? therefore he sayth: sought out of all them that haue pleasure therein. For by this new birth God hath found out, and done what soeuer men can desire. For what els do men couet and desire, but to obtaine saluation, to be deliuered from synne, death, and hell?

Of the holy Ghost. Lastly, that he may the more expresse the greatnes and vertue of grace, he attributeth this washing of the new birth, and renewing, to the holy Ghost. For this washing is so great, and of so weightie importaunce, that no creature but the holy Ghost alone is able to perfourme it. But how much, most excellent Paul, doost thou condemne free will, the great good workes of the proud holy ones, that is, the merits of hypo­crites? In how hie a place doest thou set our saluation, and again, how doest thou bring it downe to vs, and place [...] it neere vs, yea euen within vs? Onely the washing of y ^e newe birth & renewing how purely & syncerely doest thou set forth grace in these wordes? Wherefore worke what soeuer and how much soeuer thou wilt, it is vnpossible for a man to be renewed, and the person chaunged (without which no workes acceptable to God [Page 145] can be done) but by the washing of the newe birth, and the re­newing of the holy Ghost. That we may plainly see in those hy­pocriticall counterfaitours of workes. For thou shalt fynde none harder, none prouder, none so rash and hastie spirits. For they are broken, and not renewed, indurate, obstinate, confirmed by continuance, couering in deede and some what adorning that old Adam by those their counterfaite good workes, but in the meane season there doth not any whit appeare any chaunge of nature in them, they continue still in the oldnes of their cor­rupt flesh. O, what a pestilent people is this, and in how great indignation of God are they, when as in the meane tyme they thinke that they sit in Gods lappe? Washing of the new birth and renewing attributed to the holy Ghost. Nowe whereas the Apo­stle attributeth this washing of the newe birth, and renewing to the holy Ghost, he sayth the same which Christ doth Iohn 3, where he sayth: Except a man be borne againe of water and of the Spirit, he can not enter into the kingdome of God. For that which Christ signified by water, the Apostle cal­leth the washing, so both made mention of newe birth and of the holy Ghost. And we must marke that that which is spoken here of the holy Ghost both by Christ, and the Apostle, must not be referred to that Papisticall confirmation, as they call it, for both of them referred to Baptisme that which is here men­tioned concerning the holy Ghost, who when the body is wa­shed with water, doth himselfe worke the newe birth, and re­newing by faith, which Christ called, to be borne againe of the spirit. We read in the Actes of the Apostles, that the Apostles did eftsoones lay their handes on them that were baptised, and that so the holy Ghost came vpon them by a visible signe, which the Papistes also snatch to their confirmation. But as that was done, that the beleeuers might by a visible signe be endued with the holy Ghost, to preach the Gospell in diuers langua­ges, so it continued onely the time thereof, vntill the doctrine of the Gospell was commended to the worlde by sufficient signes, wherefore it is nowe long since worne out of vse: but that a certaine ceremonie hath come from thence euen vnto vs, of laying handes on them, which are ordained Mi­nisters or Preachers, which is nowe brought into an vn­godly and pernitious vse: but of these thinges in an other place.

[Page 146] VVhich he shed on vs aboundantly. See how notably the Apostle setteth forth grace. He sayth not that the holy Ghost was giuen, but shed, and not that onely, but shed aboundantly. For he can not sufficiently extoll and magnifie grace, and the worke thereof, and we, alas, count it so vile in respect of our workes. The workes of the diuine grace sufficiēt for our salua­tion without any addition of our owne workes. It were a dishonour to God and to his holy Spirit, if when he hath plentifully shed it vpon vs, there should as yet be some thing wanting, necessarie to righteousnes and saluation, which we are able to perfourme, as though the workes of so incomparable grace could not be sufficient. And Paul surely might be reproued of lying, which had not spoken all thinges whereby we must be iustified and saued, when he affirmeth that he doth it. But as he writeth, so it is: no man can attribute so great thinges to this washing and regeneration, no man can so much presume of them, but greater thinges may be attri­buted vnto them, and thou oughtest to promise to thy selfe moe thinges of them: no man shall beleeue so great thinges, but he shall receiue greater. Forasmuch as those good thinges which God hath giuen, are so great and so vnspeakeable, he would haue them here come vnto vs being included and hyd in his words and fayth. For the nature of our present life can not beare them being manifest, and therefore it must perish, when they beginne to be reuealed, that man maye by these inestimable riches, which he nowe possesseth by fayth, be as it were swal­lowed vp, and vanish awaye. We are already aboundantly iu­stified by fayth without all our owne merit, therefore Christ sayth, Ioh. 3: God so loued the world, that he hath giuen his only begotten Sonne, that who soeuer beleeueth in him, should not perish, but haue euerlasting life. Behold, they that beleeue, haue already euerlasting life, and therefore vndoutedly are iu­stified and holy without all their owne labour or meanes: that thou maiest see, that nothing but grace and mercie is plenti­fully powred vpon vs, and that our workes could auaile nothing hereunto.

Thou wilt perhaps say: Thou canst not preach sufficiently, that the grace and mercie of God doth worke all things in vs, An obiectiō. and that no respect is to be had of our workes, to the attaining of saluation, but how commeth it to passe then, that the Scrip­ture so oftē witnesseth that they shalbe saued which haue wrought [Page 147] good workes? As Iohn. 5: They shall come forth, that haue done good, vnto the resurrection of life, but they that haue done euell vnto the resurrection of condemnation. And Rom. 2: Honour and glorie to them that do well, wrath and indigna­tion to them that do ill. We read many sentences here and there in the Scripture like vnto these. I aunswere: The answere. As the wordes sound, so take them without all glosse, for it is euen so, they that do well shalbe saued, they which do otherwise, shalbe condem­ned. But herein many erre from the truth of the Scripture, in that they iudge workes according the outward appearance, Works must not be iud­ged good ac­cording to the outward appearance. con­trarie to the Scripture, which teacheth that no man can do good, whoe is not himselfe good before, and by workes no man can become good, but workes take their goodnes of the worker, and he becommeth good by the washing of the new birth, and by no­thing els. This Christ meant Matth. 7. sayng: A corrupt tree can not bring forth good frute, neither a good tree euell frute. Wherefore make the tree either good or euell, and it will bring forth like frutes. Hypocrites oftentimes do workes like to the workes of the Godly, yea sometime hauing a goodlier shewe, for they diligently praye, fast, giue almes, and pretend a mer­uelous holines, but Christ calleth these sheepes clothing, where­with most hurtfull wolues are clothed and hidden. For none of them is of a true humble, meeke, and bountifull heart, which they chiefely declare when they are rebuked, when their holi­nes is reproued: for then bring they forth their naturall frutes, whereby they are knowen. Those are, rashe iudgementes, impatiencie, stubburnnes, obstinacie, sclaundering, and such like. It is true therefore, he that doth well, shalbe saued, that is, his saluation shalbe manifest, but he can doe no good at all, if he be not before regenerate by the washing of the newe birth. For what good workes can one worke in the oldenes of the fleshe, and by the strength proceeded from Adam, they are the good workes which Paule here condemneth, saying: Not by the workes of righteousnes which we had done. They are in deede good workes done in righteousnes, but not before God, who first hath respect to the person, & then to the workes, as we read Gen. 4. that he had respect first to Abel, then to his sacrifice, as he first turneth himselfe from Cain, and then from his sacrifice, although according to the outward appea­raunce [Page 148] it was as good a sacrifice and worke, as the sacrifice of Abel.

Through Iesus Christ our Sauiour. This he added that he may keepe vs vnder the winges of Christ, as chickens are wont to be preserued vnder the winges of the hen: for thus Christ sayth Matth. 23: Ierusalem, Ierusalem, how often would I haue ga­thered thy children togither, as the hen gathereth her chickens vnder her winges, and ye would not? And hereby the nature of a true and right faith is taught. For it is nothing which some say: I beleeue in God almightie, as the Iewes and many other are wont, and do therefore receiue corporall benefites of God. It is a true and liuely faith, What a true & liuely faith beleeueth. whereby thou beleeuest in God, howbeit by Iesus Christ. First that thou dout not that God is become a merciful father vnto thee, which hath pardoned all thy sinnes, & in Baptisme hath adopted thee for his sonne and heire, that thou maiest certainly know that thou art saued. Againe, thou must also knowe this, that that was not done freely, neither with­out satisfaction made to the diuine iustice. For there can be no place in thee for the diuine grace and mercy to worke saluation, and to giue thee eternall good thinges, vnlesse the iustice of God be before most fully satisfied. For Christ witnesseth Matth. 5: One iote, or one title of the Lawe shall not scape, till all thinges be fulfilled. That which is spoken of the grace and goodnes of God, can not come but to them which do most purely and exactly obserue his commaundements, according to that saying Mich. 2: When as the Iewes did presume of the goodnes of God to­ward them, and did alwayes promise vnto them selues peace, saying: How can God be alwayes angrie, is the spirit of the Lord shortened? It is aunswered them: Are not my wordes good vnto him that walketh vprightly? Wherefore it shalbe lawfull for none to attaine vnto the aboundance of grace, vnles he hath before most exactly satisfied the commaundemēts of God. Though we coulde and should fulfill the commaū ­dementes of God, yet should we merit nothīg of him. Now it hath bin spoken at large, that our workes are nothing before God, whereby we can not fulfill so much as the least com­maundement of God, how much lesse shall we be able so to sa­tisfie the iustice of God, that we may become worthie of his grace? Moreouer, if we were able to fulfill all the commaunde­ments of God, and in all thinges to satisfie his iustice, notwith­standing we had not as yet deserued grace and saluation, neither [Page 149] should he therefore owe it vnto vs, for that he may by the right of creation require as due seruice, all those things of vs his crea­tures, created to liue vnto him. Wherefore it should yet come of grace and mercie, what soeuer should come from him to vs. This Christ declared verie well Luke 17. speaking in a para­ble: VVhich of you hauing a seruaunt plowing or feeding cat­tell, would saye vnto him by and by, when he were come from the field: Go, and sit downe at the table? and would not ra­ther say to him, dresse wherewith I may suppe, and girde thy selfe, and serue me, till I haue eaten and dronken, and after­ward eat thou and drinke thou? Doeth he thanke that seruaunt, because he did that which was commaunded vnto him? I trowe not. So likewise ye, when ye haue done all those things which are commaunded you, say, VVe are vnprofitable seruaunts: we haue done that which was our dutie to do.

Seing then that heauen is giuen of grace, and for no merit, euē vnto those, if there were any such, which haue done all things that were commaunded them, according to that promise: If thou wilt enter into life, keepe the commaundements: what shall we boast of our good workes, which although they were most ab­solute, yet should they be vnworthie of heauen, but inasmuch as it is giuen vs by the free and mercifull promise? We had need of one who should satisfie the diuine iustice for vs. Hereupon (for that we must so satisfie the diuine iustice, and yet notwithstan­ding our workes are not able to attaine thereunto, whereunto if they should attaine, yet should they deserue no grace or saluatiō, for that they are before due) God first gaue vnto vs a man, which should satisfie the diuine iustice for vs in all thinges. Againe, he hath by the same man bestowed this grace and bountifulnes v­pon vs, that albeit we without our owne merit and worthines, Not by our owen merit, but by y ^e me­rit of Christ are we saued. yea hauing euel deserued and being vnworthie, do receiue grace, yet it commeth not vnto vs altogither freely and without all me­rit, for we haue it through the merit and satisfaction of Christ. Whereupon Paul sayth Rom. 5: As by the offence of one sinne came on all men to condemnation: so by the iustifying of one, that is, of Iesus Christ, the benefite aboūded toward all men to the iustification of life. That is: As without all our merit, and owne worke we fell into synne, being borne synners, so againe without all our merit and meanes, we are redeemed from sinnes, by the washing of the spirit borne againe the sonnes of God, par­takers [Page 150] of grace and saluation. And this is the cause why the A­postle where he speaketh of faith and grace, is wont to adde, by Iesus Christ: whereby surely he would giue vs to vnderstand, that none should count it sufficient, if he say: I beleeue in God, Christ being neglected. He that truly beleeueth, must acknow­ledge, that his faith can not be acceptable to God, yea that it can be no faith at all, if all the commaundements of God be not be­fore fulfilled, which seeing it is aboue thy abilitie, (and if it were not, yet notwithstanding thou hadst perfourmed nothing, but that thou oughtest, and hadst as yet merited nothing, hauing ful­filled euen all the commaundements of God) thou hast neede of an other, which in all thinges may satisfie the diuine iustice for thee, and may also merit heauen for thee. Now this other is our Lord and Sauiour Iesus Christ, who hath for thee fulfilled the whole Lawe, and merited for thee, that God now according to his iustice can not but giue heauen vnto thee, and in all thinges acknowledge thee for his sonne and heire. And this is a true and sound faith, which trusteth in God by Christ, and is cer­taine that by his merit it hath already receiued of God salua­tion, which shortly after shalbe reuealed with blessed aboundance of felicitie.

Christian faith.Neither can any other be called Christian faith, but that, whereby it is beleeued, that by Christ do come vnto vs both sa­tisfaction, which we owe to the iustice of God, and the gift of saluation, which we our selues by no meanes, if the Lawe could euen be fulfilled of vs, can merit. Whereupon Paul Rom. 4. sayth: We haue all things neces­sary to salua­tion, not by any merit of our owen, but by the merit and meanes of Iesus Christ. Christ was deliuered to death for our synnes, and rose againe for our iustification. That is, by Christ we haue recei­ued, not onely remission of synnes, but moreouer also, that be­fore God we are accounted righteous, & the sonnes of his grace. To the same effect also tendeth that which he sayth Rom. 3: Whom God hath set forth to be a reconciliation through faith in his blood. Where againe we learne, that it is true faith, which trusteth in the blood of Christ, and beleeueth that thereby it shall obtaine grace. Whereas thou beleeuest that he hath shed his blood for thee, thou receiuest satisfaction: in that thou acknow­ledgest him the reconciliation, thou confessest that by his merit the diuine grace and saluation do come vnto thee. We haue all things without our owne merit and meanes, but not without the [Page 151] merit and meanes of Christ, who hath for this cause shed his blood. Wherefore that we may allude vnto y ^e parable of Christ, we must containe our selues vnder his winges, and not vpon trust in our selues flie out, and contend to come vnto God, other­wise we shalbe a praye to the hellish kite. For as it hath bin oftē sayd, our righteousnes, our merits, yea and our faith shall pre­uaile nothing, without this our mediatour Christ. And therefore he sayth Ioh. 14: No man cōmeth vnto the Father, but by me. And in the whole Gospell what other thing doth he, but ende­uour to take vs out of our selues, and to transferre vs to himselfe vnder his winges, that we may trust onely in his satisfaction and merit? The same the Apostle also teacheth in the wordes following.

That we being iustified by his grace, should be made heires according to the hope of eternall life. We are iusti­fied by the grace of Christ Iesus. He sayth that we are iustified, not by our owne workes, but by the grace of the same Iesus Christ. That is, we are therefore iustified, for that Christ hath the grace of the Father, hauing fulfilled his will in all thinges, and thereby merited eternall life. For seeing that he hath no neede of this merit, he giueth it vnto vs which beleeue in him, that before God all his thinges may be imputed to vs, and by them we may receiue saluation. See, how rich a thing sound faith is, and how great good things it bringeth with it. See also how precious a thing the Gospell is, and how great a treasure it is to haue it purely preached: and contrariwise, how great a discommoditie there is, where it is not preached, or not rightly preached, the inuentions of men being mingled with it, or thrust in stede of it. Take heede therefore of such deceiuers, and of their counterfet faith, rest not in thy selfe, but get thee vnder y ^e winges of Christ, keepe thy selfe vnder his protection, trust that thou art heire of eternall life, not by thy owne righteousnes, or grace which thou hast receiued, but whereby he is righteous and ac­ceptable before God. Hereunto pertaineth this saying Psal. 91. He will couer thee vnder his winges, and thou shalt be safe vn­der his fethers. And in the Songe of Salomon it is said: My spouse is a doue, building her neast in the caues of the rockes, and in the holes of the wall, that is, in the woundes of Christ. And this in deede is a true Christian faith, which resteth not in it selfe as the Scholemen dreamed, but reposeth it selfe wholy in [Page 152] Christ, and as it trusteth in him, so it resteth in him, hauing re­ceiued eternall saluation. Whereas he saith that we are made heires of eternall life according to hope, beside that he proueth, that we without all our owne merits, by onely hope of grace are borne againe heires of eternall life, and do not become heires by working, whereof we haue already spoken at large, he also tea­cheth this, that our saluation and eternall life is as yet hid, al­though, if we beleeue, we do verely possesse it, and this body being put of, and the kingdome of Christ reuealed, all thinges shall appeare manifestly.

FOrasmuch as there is often mention made in the new Testament of these wordes, the kingdom of heauē, the kingdom of God, y ^e kingdom of Christ, and it is very profitable and expedient for a Chri­stian to know these, to wit, that they are nothing els, but remission of sinnes, and grace preached and offered by the Gospell. For in this kingdom thou shalt finde nothing but grace and goodnes, pardon and forgiuenes of sinnes, loue and gentle­nes: I therefore thinke it good to entreate somewhat at large of the state of this kingdom, and of forgiuenes of sinnes. The king­dom of God, whereby he reigneth ouer all the faithfull, and as a faithfull king defendeth, punisheth, rewardeth, guideth, and dire­cteth them, &c. they againe from their hart trust in him, suffer his fatherly chastisement and correction with a patient mind, and al­wayes serue him through obedience, is not worldly or temporal, but spiritual. Neither consisteth it in meate and drinke, The kingdō of God wherin it consi­steth. or in any outward thing, but onely in iustification, quieting and consolati­on of the hart and conscience of man. Wherfore it is nothing els, but forgiuenes and taking away of sinnes, by which consciences are defiled, troubled, and disquieted. A similitude. For euen as a worldly and temporall kingdom is ordayned to this ende, that men may liue quietly & peaceably one with an other: So the kingdom of God giueth these thinges spiritually, and destroyeth the kingdom of sinne, and is nothing else, but an abolishing and pardoning of of­fences. God reigneth in the hartes, inasmuch as he worketh in them by his word, peace quietnes and consolation: euen as sinne worketh the contrary, namely, vnquietnes, anguish, and all kinde of euills. Herein God sheweth his maiestie and grace in this life, that he taketh away and pardoneth mens sinnes: and this is the kingdome of grace. Nowe when as sinne with his gard, that is Satan, death, and hell, shall trouble man no more, then at the last [Page 154] the kingdom of glory, and absolute felicitie shall be.

The kingdō of God is gouerned, not by the law, but by the Gospell.Hereupon it followeth: first, that the kingdom of God is ruled or gouerned by no law, no not by the law of God, much lesse by the lawes of men, but onely by the Gospell, and faith in God, by which harts are purified, comforted, and quieted, whiles that the holy Ghost poureth loue and the knowledge of God into them, & maketh man as it were one thinge and one spirit with God: so that his affection is set vpon the same thinge, he willeth and desi­reth the same thinge, he seeketh and loueth the same thinge, that God doth. Neither standeth the case otherwise here, then it doth betweene two frendes, which beare good wil one to an other, and agree one with an other in all thinges. Hereof it commeth, that a man in this kingdome of God is perfect, mercifull, pitifull and bountifull toward his neighbour, seeing that he knoweth by the instinct of the holy Ghost, that God is of y ^e same affection toward him, and toward all men, and doth poure forth his goodnes plen­tifully. Such affection of God no man can know by the lawe, but onely by the spirit, and word of the Gospell. None therefore shal obtaine quietnes, comfort, and peace of the hart, or attaine vnto the kingdom of God by any law. And they which prescribe many lawes, doe withdraw men from the kingdom of God, to the king­dom of sinne, wherein is nothing els, but vnquietnes, anguish, af­fliction, aduersitie, and all kind of euills tormenting the consci­ence. Like as on the contrary, in the kingdom and knowledge of God, there is meere ioy, peace, and consolation of harts.

How Christ reigneth in the kingdō of God.Secondly: In this kingdom of God the Lord Christ reigneth no otherwise, then as a Maister of an Hospitall among the sicke, poore, and diseased. For vnto this kingdome none pertaine, but sinnefull and miserable men, vnto whome their sinnes are forgi­uen. Hereupon Christ sayth in the Gospell Luke 6: VVo be to you that are riche, which haue receiued your consolation. But contrariwise, the poore, miserable, and succourles receiue com­fort and ioy by the Gospel: for Christ came to call sinners onely, and not the righteous, that all glory may be referred to God a­lone, Christ put­teth away sinne after two sortes. for that he forgiueth sinnes of his grace and meere mercy. Such abolishing or putting away of sinne, wherein Christ reig­neth as King of the kingdome of God, is done of him after two sortes: first thus, in that he remitteth, pardoneth and couereth sinnes, so that God will not regard, remember or reuenge them [Page 155] although they be in a man. As it is in the 32 Psalme: Blessed are they whose iniquities are forgiuen, and whose sinnes are coue­red. Blessed is the man to whom the Lord wil not impute sinne, in whose spirit there is no guile. And in Esay cap. 43 God sayth: I am, euen I am he, that for myne owne selfs sake do away thine offences, and forget thy sinnes, so that I vvill neuer thinke vpon them. Secondely thus, in that he purgeth or rather scoureth sinnes by diuers crosses and afflictions. For they are two things, to remit sinnes, and to weaken the body of sinne that it may not reigne in vs. If a man beleeue, and is baptized, then all his sinnes are forgiuen him. But afterwarde sinne must be scoured or aba­ted by manifold affliction and mortification, as long as he shall liue. Sinne sticketh in vs, as long as the mortal body remaineth, but for Christes sake it is not imputed in the wrath of God, but freely remitted, True Chri­stians re­ioyce in af­fliction. and the force thereof diminished by his fatherly chastisement. In such chastisement for their amendement, true Christians haue had great comfort, peace, and ioye, as Paule sayth Rom. 5: Then being iustified by faith, vve haue peace to­ward God, through our Lord Iesus Christ, by vvhō also through faith, vve haue had this accesse into this grace, wherin we stand, and reioyce vnder the hope of the glory of God. Neither that onely, but also vve reioyce in tribulations, knovving that tribu­lation bringeth forth patience, and patience experience, & ex­perience hope. And hope maketh not ashamed, because the loue of God is shed abroad in our harts by the holy Ghost vvhich is giuen vnto vs. So thou hast two thinges to be considered: The first, that in this kingdom of God we are iustified. The seconde, that by tribulation and affliction we are glorified, without which we can not attaine vnto glory.

Thirdly, good Christians are not knowen by this, when any suffer manifold tribulation & chastisement, that the body of sinne may be weakened, and they brought to amendement. For herein they doe altogither differ amonge them selues, one suffereth this, an other that: one is chastised thus, an other otherwise, so that e­uen they very Apostles did not loue and suffer alike: But they are knowen in forgiuenes of sinnes, or iustification by faith, wherein God turneth his anger from them, & receiueth them vnto grace, and counteth them for his deare children, and imputeth no sinne to them vnto condemnation. Herein are all alike, euen as all [Page 156] liue vnder one heauen. Wherefore they doe most grossely erre & stumble, which measure Christians by maners, workes, and the outwarde maner of liuing, euen as the Pharisees were wont to doe, and did therefore finde fault with Christ, for that he did not obserue their ceremonies, but was a frend of Publicanes and sin­ners. As that Pharise sayd within him selfe Luke 7: If this man were a Prophet, he would surely haue knowne who, and vvhat maner of vvoman this is, vvhich toucheth him: for she is a sin­ner. A similitude Heare nowe an example of those thinges which are before sayd: A Phisitian which goeth about to cure the sicke, doth first promise him health by the assistance and helpe of God, whereby he putteth him in great hope and comfort. Afterward he begin­neth to purge, to clense and strengthen, and such like thinges, which make to the recouering of health: So God also, when he hath remitted sinnes, and receiued man into the bosom of grace, doth lay on him all kind of afflictions, and doth scoure him, and renue him from day to day, in the knowledge and loue of God, vntil he become safe, pure and renued, which then at the last com­meth to passe, when this mortall body dyeth.

Fourthly in these two partitions of the kingdom of God, two sortes of men are founde, Two sortes of men a­buse the kingdom of grace. which abuse the same kingdome of the grace of God, and the Gospell. Some become sluggish and sloth­full, saying: Well, if sinnes be pardoned freely of meere grace, and be washed away in baptisme, there is no neede that I should adde any thinge of mine owne. Other thinke contrariwise, that they shal put away their sinnes by works, and so trusting to their owne merits, they are proud and arrogant, and in respect of them selues contemne other, which doe not so. The first of these con­temne Gods grace: the other oppugne it, as not sufficient, and so they represent swine and dogges. Now all this appeareth by the Gospell, by which Christ reigneth in the kingdom of God. For some abuse it vnto carnall libertie: other contrariwise are per­swaded, that it is not sufficient to saluation, but that their workes also doe helpe somewhat, and by this they deny and contemne the grace of God. Hereof thou mayst read more in the Epistle to the Romanes, wherein these two sortes of men are plainly set forth.

Fiftly, this kingdom of God, or remission of sinnes hath no bounde or measure, Matth. 18.21.22. as that place of the Gospell doth very well shew, where Peter asketh the Lord: Lord, how oft shal my bro­ther [Page 157] sinne against me, and I shall forgiue him? vnto seuen times? Iesus sayd vnto him, I say not to thee, vnto seuen times, but vnto seuenty times seuen times, that is, as often as shall be needefull. After this followeth a parable, We must forgiue our neighbour, if we will haue God to forgiue vs. which the Lorde there putteth forth, wherein he most seuerely admonisheth vs, if we will not fal out of the fauour of God, that we forgiue our neighbour his of­fences without all delay or grudging. Forasmuch as God al­wayes forgiueth vs innumerable sinnes. Our dette, whereby we are bound vnto God, is ten thousand talents, that is, so vnmeasu­rable and great, that we are not able to pay it with all our sub­stance, all our strength and workes. For we can put away no one sinne, although it be euen very litle. Seeing therefore that God doth remit so many sinnes of his grace in his kingdome, it is meete, that we should forgiue our neighbour a few offences. Of this kingdom of God, wherein sinnes are forgiuen, the Scrip­ture euery where maketh mention, and sayth, that the kingdom & dominion of Christ doth extend from one ende of the lande to the other. So sayth Dauid Psal. 72: His dominion shall be from the one sea to the other, and from the fludde vnto the ende of the earth. And a litle after he sayth: All nations shall serue him. This also the Angell Gabriell declared to the Virgine Marie Luke 1. where he sayth thus of Christ: The Lord shall giue vn­to him the throne of his father Dauid, and he shall reigne ouer the house of Iacob for euer, and of his kingdom shall be no end. These and such like places do shew that the forgiuenes of sinnes, wherin the kingdom of God doth especially consist, hath no mea­sure or bound.

Sixtly, hereof we may see, how vnchristianly they doe, An vnchri­stian thinge to prescribe a measure to forgiuenes of sinnes. which bringe forgiuenes of sinnes to a certaine measure, as they doe, which measure out their indulgences for prescribed yeares, with forgiuenes of the third, fourth, or halfe part. For hereby they bringe the kingdom of God into a narrow and straite roome, and are iniurious to his mercy, forasmuch as there is no ende of his kingdom, nor measure of his mercy. But whosoeuer shal in faith call vpon the name of God, shall be saued, as often as he doth it. Moreouer, when the sinner shall be sory for his sinnes, the Lorde will no more remember them, as it is in the Prophecie of Eze­chiel, chap. 18.

Seuenthly, as this kingdome of God hath no measure or li­mits [Page 158] of forgiuenes of sinnes, so also it hath no ende, but endureth continually without ceassing: albeit the subiects of this king­dom doe not abide in it continually, firmely and faithfully, but do often times forsake it. So the fauour and grace of God were con­tinually with Peter, although he denied the Lorde, and reuolted from him. To the same effect tendeth the parable in the Gospell whereof we haue now spoken. For the seruaunt, which would not haue pitie of his felow seruaunt, did make him selfe vnworthy of the mercy of God, did depriue him selfe of the kingdom of God, which consisteth in pardoning of offences, as it is aboue mentio­ned. Here Vniuersitie Diuines of a pregnant wit, as they seeme vnto them selues, and puffed vp with knowledge, haue disputed, whether, and how forgiuenes of sinnes doth come againe, when man iterateth or renueth his sinne, not knowing what they say. But follow thou the plaine and simple wordes of the Gospell, to wit, that thy sinnes are so often forgiuen thee, as thou doost for­giue thy brother, whom thou must so often forgiue as he shall of­fend against thee. We must forgiue our brethren when they offend against vs. Wherefore in this parable, whereof I haue e­uen now made mention, Christ doth admonish vs all, that we par­don and forgiue all them that haue offended vs. As if he would say: As in mans affayres, he which is beneficial to an other, hath other also beneficiall vnto him againe, so sayth Christ, in y ^e king­dom of heauen, which consisteth specially in forgiuenes of sinnes, that is in Christianity or among Christians, he which pardoneth an other his offences, I also will pardon him his. And on the contrary, he that is not mercifull toward an other, to him I also will deny grace. I am ouer you as Lord and King, and ye are fe­low seruaunts and companions one with an other. Seeing there­fore that I your Lorde doe readily forgiue you, you also ought more readily to forgiue one an other. After the same sort also he hath commaunded vs to pray in the Lords prayer, Matth. 6: For­giue vs our dettes: which he would not haue done, if he did not promise and would not mercifully forgiue vs. But neuertheles he added a condition or signe to this promise, when he sayth: If ye forgiue men their trespasses, your heauenly Father will also for­giue you. The first is a signe, y ^e other a promise. Marke that it is here enioyned vs, to forgiue one an other his sinnes and offences, so, that we must be mercifull and bountifull towarde our neigh­bours, if we will haue the heauenly father gentle and appeased [Page 159] toward vs. And let vs be most certainly perswaded hereof, when we shall interpret at the best, and excuse, as much as equitie doth suffer, the offences and trespasses of other, although they be euen great and grieuous, that we also shall haue a bountifull and mer­cifull father toward vs in heauen. A most vn­christian thing not to forgiue our brethren, but to beare ma­lice in our hart & seeke to be reuen­ged. Wherefore it is a thinge most abhorring from Christianitie, and euen blasphemous, when it is sayd: I can not, neither will I forgiue him that which he hath committed against me, I wil be reuenged, &c. Surely those blind mē are ignorant, that they doe take from God his glory, to whom alone vengeance belongeth, and chalenge it to them selues, and so they giue vp to the deuill their owne soules, which they haue receiued of God, & ought to render them vnto him againe, where­unto they are perhaps prouoked euen with some small or trifle­ling matter. Such kind of men as these ought to sette before the eyes of their hart, these wordes of the Gospell, Matth. 18: O e­uill seruant, I forgaue thee all that dette, because thou prayedst me: oughtest not thou also to haue had pitie on thy fellow ser­uant, euen as I had pitie on thee? So his Lord was wrath, & de­liuered him to the tormentors, til he should pay all that was due to him: So likevvise shall mine heauenly Father doe vnto you, except ye forgiue from your ha [...] eche one to his brother their trespasses. Neither is it sufficient, if in gestures, signes, mouth or tongue thou shew thy selfe a frend vnto him, and forgiue him, but thou must doe it from thy hart, otherwise God will not forgiue thee, yea thou shalt be driuen out of the kingdom of grace. Wher­fore if at any tyme we haue tryed the mercy of God towarde vs, we must also readily pardon our felow brethren, which haue of­fended vs. For in that respect the mercifull Father forgiueth vs our sinnes, that we also should forgiue our brethren, & shew mer­cy toward them, euen as he is merciful toward vs, and remitteth sinne, death, the fault and the punishment. When we shal do this, then are we receiued into the kingdom of God. For the goodnes of God liueth in our hartes, and maketh vs also good. Christ sit­teth at the right hand of the Father, yet neuertheles he reigneth in the hartes and consciences of the faithfull, so that they loue, feare, reuerence, and diligently obey him, no otherwise then obe­dient subiects doe their King, and in all their doinges are made like to him, euen as he him selfe sayth, Matth. 5: Be ye perfect, as your Father vvhich is in heauen, is perfect. Now God is perfect [Page 160] in this, that he taketh away and pardoneth our wickednes, de­fect, sinne, and imperfection, that we also may doe the like to our brethren. But when as we shall not doe the like, we are driuen out of his kingdom, & are made subiect to the kingdom of sinne, death, and the deuill, as disloyall and disobedient inhabitants of some countrie, are thrust out. Which God of his mercy turne from vs, Amen.

• 1 Christ reigneth, when by faith of the Gospell, he worketh the goodnes and grace of God in our hartes, and maketh them like vnto God.
• 2 In such a kingdom the conscience enioyeth peace, consolation and rest, when it vnderstandeth and knoweth that God is mercifull vnto it, and imputeth not sinnes.
• 3 Therefore man beareth all kind of tribulation and affliction, by which sinne is scoured, and the force thereof abated. He also ende­uoureth to be beneficiall vnto other, as he him selfe hath bene as it were ouerwhelmed of the benefits of God.
• 4 And so the Lord reigneth after two sortes: First, for that he maketh the faithfull certaine of the grace of God, and remission of sinnes. Secondly, for that he layeth the crosse vpon them, that the bo­dy of sinne may be weakened, and they brought to amendement.
• 5 He that forgiueth his detters pertaineth to the kingdom of God, but he that doth not forgiue them, remaineth vnder the king­dom of sinne.

These things I thought good to speake in this present place concerning the kingdom of heauen, 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 finde nothing but forgiue­nes of sinnes. Which kingdom is preached and offered vnto vs by the Gospell, God graunt that we may so receiue it. Amen.

THat prayer may be good in deede, and may also be heard, we must first consider that two thinges are necessarie thereunto: one, The promise of God is first to be considered of in prayer. that we first meditate vpon the promise of God, and doe as it were aduer­tize God thereof, and trusting vnto it, be embold­ned and made cheerefull to pray: for vnles God had commaun­ded vs to pray, and had promised also that he will heare vs, euen all creatures could not obtayne so much as a grayne by their pe­titions. Whereupon it followeth, that no man doth obtayne any thinge of God for his owne worthines, or the worthines of his prayer, but by the onely goodnes of God, who preuenting all our petitions and desires, prouoketh vs to pray and desire of him, by his gentle and bounteous promise and commaundement, that we may learne howe great care he hath ouer vs, and is ready to giue vs moe thinges, then we durst enterprise to aske, and that we may also learne to pray boldely, inasmuch as he giueth vs all thinges euen in more ample maner then we doe aske them. We must no thing doute of the pro­mise of God in prayer. It is necessarie that we doe no whit doute of the promise of the true and faythfull God, for therefore he hath promised that he will heare vs, yea and hath commaunded vs to pray, that we might haue a sure and stronge fayth, that our prayer shall be so heard, as he sayth Matth. 21. and Marke 11: VVhatsoeuer ye shall aske in prayer, if ye beleeue, ye shall receyue it. And in Luke chapt. 11: And I say vnto you, Aske, and it shall be giuen you: seeke, and ye shall finde: knocke, and it shall be opened vnto you. For euery one that asketh, receiueth: and he that seeketh, findeth: and to him that knocketh it shall be opened. If a sonne shall aske bread of any of you that is a father, will ye giue him a stone? or if he aske a fish, will ye for a fish, giue him a serpent? or if he aske an egge, will ye giue him a scorpion? If ye then vvhich are euill, can giue good giftes vnto your children, how [Page 162] much more shall your heauenly Father giue the holy Ghost to them that desire him? We must boldly trust to these, and such like promises and commaundements, and pray with true confi­dence.

He that dou­teth of the promises of God in prai­er, commit­teth a double sinne.If one so prayeth, that he dout whether God heare him, and maketh his prayer onely at aduenture, caring not greatly whe­ther it be hearde or not hearde: he committeth a double offence: One, for that he him selfe maketh his praier frustrate, and labou­reth in vaine. For so Iames sayth chap. 1: He that vvill aske of the Lord let him aske in faith, and vvauer not: for he that vva­uereth, is like a vvaue of the sea, tost of the vvinde, and caried a­vvay, let not that man thinke that he shall receiue any thinge of the Lord. Such a mans hart is not quiet & setled, wherefore God can giue him nothing. But faith maketh the hart quiet, and ca­pable of the gifts of God. The other offence is, that he counteth the most faithfull and true God, as a lying, vaine, and vnconstant man, as he which neither is able, neither will fulfill his promises, so by his douting he robbeth God of his honour, & name of faith­fulnes, and truth. Whereby it is so grieuously offended, that e­uen that offence being committed, a Christian is plainly chaun­ged into an Heathen, and denieth and loseth his true God, so that if he continue therein, he is damned for euer without all comfort. And if any thing be giuen vnto him, which he asketh, it is giuen him not to good, but to euill, as well temporall as eternall, not for his prayers sake, but from the wrath of God, that he may re­compense those goodly wordes, which are vttered in sinnes, vn­beleefe, and to the dishonour of God.

We must not therefore dout in our prayers for that we be vnworthy.Some say: I would trust in deede 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 knowe and finde thy selfe fit to pray, that thou shalt neuer pray. For as it is before sayde, our prayer must not rest vpon our worthines, or the worthines of it selfe, or be grounded thereon, but vpon the immutable truth of the promise of God. If so be that it trust to it selfe or any other thing, and ground it selfe thereon, it is false, and deceiueth thee, albeit thy hart should euen be burst by reason of the ardent affection of godlines, and thou shouldest weepe nothing but dropps of blood. For therefore we pray, because we are vnworthy to pray, and hereby surely we are made worthy to pray, and fit to be heard, [Page 163] inasmuch as we thinke that we are vnworthy, How we are made wor­thy to be heard in prayer. and doe boldly and cheerefully trust to the faithfulnes and truth of God. Although thou be vnworthy, yet haue regard hereunto, and marke most di­ligently, that a thousand times more consisteth in this, that thou honour the truth of God, and not with thy doutfulnes accuse his faithfull promise of falshood. For thy owne worthines doth not further thee, neither thy vnworthines hinder thee: but infidelitie doth condemne thee, trust and confidence maketh thee worthy & preserueth thee. Wherefore so behaue thy selfe all thy life long, that thou doe not at any time esteeme thy selfe either worthy or fit to pray or receiue, vnles thou finde thy selfe to be such a one, as dareth enterprise the matter freely, trusting to the true and cer­taine promise of thy mercifull God, which will so shewe both his mercy and goodnes vnto thee, that as he promised to heare thee being vnworthy, and hauing not deserued it, of his meere grace, moued with no prayers: so he will heare thee being an vnworthy asker, of his onely grace, to the honour of his truth and promise, that so thou mayst giue thankes, not to thy owne worthines, but to his truth, wherby he hath fulfilled his promise, and to his mer­cy, whereby he hath made and set forth his promise. And this the 25 Psalme confirmeth, where Dauid sayth: Gracious and righ­teous is the Lord, therefore vvill he teach sinners in the vvay. He vvill guide the meeke in iudgement, and teach the humble his vvay. All the pathes of the Lord are mercy and truth, vnto such as keepe his couenaunt, and his testimonies. Grace and mercy are in his promise, faithfulnes or truth in fulfilling and hearing. And in the 85 Psalme he sayth: Mercy and truth are met togi­ther, righteousnes and peace haue kissed ech other, that is, they come togither in euery worke and gift, which we obtaine of the Lord by praying.

In this trust and confidence thou must so behaue thy selfe, We must not appoint vn­to God how, when, or where he shall heare our prayers. that thou doe not limit to the Lorde any bound or ende, day or place, neither appoynt any maner or measure of hearing, but that thou do commit all those things to his diuine wil, wisedom, and omni­potencie, that thou boldly and cheerefully looke to be heard, and yet not desire to know, how, and where, how soone, and how long, and by what meanes. For his diuine wisedom, shall finde a better maner and measure, time and place, then we can thinke, euen al­though that should be done by miracles. Euen as in the olde Te­stament, [Page 164] Exod. 14, when the children of Israell trusted that God would deliuer them, and yet no possible meanes were before their eyes, or in all their thoughts, then the red sea opened it selfe, and gaue them passage, drowning all their enemies at once. The ho­ly woman Iudith, when she heard that the Citizens of Bethulia would after the space of fiue dayes giue vp the citie, if God in the meane time did not helpe them, rebuked them saying: VVhat are ye, that ye tempt the Lorde? these are not deuises and purposes, whereby we obtayne mercy of God, but rather whereby we prouoke him vnto wrath and displeasure. VVill ye set the mer­cy of the Lorde a time, and appoint him a day after your will? Hereupon God did helpe her after a meruelous sort, that at the last she fiue Holofernes, and put the enemies to flight, Iudith 13: So S. Paule also sayth, Ephes. 3: that the power of God is such and so great, that it doth farre greater and better thinges then we eyther aske or thinke. Wherfore we ought to thinke our selues more vile, then that we may name, appoynt, or prescribe the time, place, maner, measure, and other circumstances of that which we aske of God, but we must leaue all thinges wholy vnto him, constantly and boldly beleeuing that he will heare vs.

AS in the whole Scripture, so in this text also we must endeuour, that according to our abilitie (as ye haue often tymes hearde heretofore) we may vnderstande the true and simple meaninge, and thereupon settle our harte and conscience. For he that shall encounter with Satan, must not wauer and stag­ger this way and that way, but must be certayne of his cause, and instructed with manifest places of Scripture, otherwise when the Deuill shall by an vncertaine place of Scripture drawe him to his forke, he will tosse him this way and that way, as the wynde dothe a drye leafe. Wherefore out of this [Page 166] text we must gather a certayne meaning, wherby we may persist and stand sure. Howbeit it is not to be vnderstood of the reuerend Eucharistie, or the bread of the Lordes table, although our Pa­pistes haue miserably wrested it, as they haue done many other authorities of Scripture. The summe of the text. But this is the scope, this is y ^e summe of this text: that the Gospell is preached and published through the whole world, but few receiue and embrace it. And it is there­fore here called a supper, for that y ^e Gospel must be the last word, which shall continue to the ende of the world. Wherfore the sup­per here is nothing els, but a very rich & sumptuous feast, which God hath made through Christ by the Gospell, which setteth be­fore vs great good things and rich treasures. And he sent his ser­uaunt to byd men to this sumptuous supper. That is: The Apo­stles were altogither sent with one word into y ^e whole world, that they might byd and call men to this supper, with one voyce, with one Gospell, with one ambassade: after such sort, that if S. Peter had come, and preached the Gospell of God in that place where Paule had preached it before, yet had it bene one worde, and the same preaching, that the hearers should haue bene compelled to say: Behold he preacheth the same that we heard before of the o­ther, they wholy consent and agree, & the thinge that they publish is all one. That the Euangelist might insinuate this consent and agreement in preaching, he sayth: He sent his seruaunt, he sayth not, his seruaunts, as of many. Nowe this message the seruaunt must doe to the bidden guests: The message which the seruaūt doth to the guests bidden to the great supper. Come, for all things are now rea­dy. For Christ had suffered death, & in his death had slaine sinne and death, also was risen againe from death, the holy Ghost was giuen: & briefly all thinges were prepared which pertained vnto that great supper. All things were ready without al our cost. For the Father by Christ hath payd the price of all things, that with­out all our merit and labour we might enioy his goodnes, and be nourished and enriched. He sendeth his seruaunt therefore first to the Iewes, to byd them to this great supper, vnto whom the pro­mise was made of God. For the lawe and all the Prophets were directed hereunto, that they might prepare the people of God. As the Angel Gabriel declared of Iohn the Baptist to his father Zacharias Luke 1: He shall be filled with the holy Ghost euen from his mothers wombe, and many of the children of Israell shall he turne to their Lord God. For he shall goe before him in [Page 167] the spirit and power of Elias, to turne the harts of the fathers to the children, & the disobedient to the wisedom of the iust men, to make ready a people prepared for the Lord. But what did the guests aunswere to the message of the seruaunt? the text follow­ing declareth.

But they all with one minde began to make excuse. This is that whereof the Lord speaketh Matth. 10: He that loueth fa­ther or mother more then me, is not worthy of me. And he that loueth sonne or daughter more then me, is not worthy of me. And he that taketh not his crosse, & followeth after me, What they must do that will be par­takers of this great supper. is not worthy of me. For he that will be partaker of this supper, must put all thinges into daunger for the Gospells sake, body, goods, wife, children, frendes, &c. Moreouer he must leaue all thinges whatsoeuer they be, that separate him from the Gospell, albeit they seeme good, iust, right, & holy. Neither thinke ye that these mē which here excuse them selues, were gilty of grieuous sinnes, or occupied about vniust matters and works. For it is not vniust to bie, to vse trade of marchandize, to maintaine him selfe hone­stly, to marie a wife, to be ioyned in matrimonie. But therefore can they not come to this supper, for that they will not forsake these thinges, but will rather cleaue to them in their hart. Nowe they must be vtterly forsaken and left, when the Gospell so requi­reth. Thou wilt perhaps say: I would in deede willingly follow the Gospell, I would cleaue vnto it, & doe all other things what­soeuer, but to forsake goods, houses, familie, wife, children, &c: surely this is a hard matter. God hath commaūded me to labour, to maintaine my wife and children, &c. Beholde therefore this is the scope and summe, that the Gospell is the worde of faith and offence, because of which euery faithfull man doth beare offence willingly. In deede God hath willed thee to doe these thinges, howbeit he hath also commaunded, that thou preferre him before all creatures, and loue him aboue all thinges, and thinke him higher then all thinges which thou canst know, euen as the chiefe and greatest commaundement giueth vs to vnderstande: Thou shalt loue the Lord thy God with all thy hart, with all thy soule, with all thy minde, Deut. 6. Wherefore thou must forsake all thinges before thou suffer thy selfe to be pluckt away from the loue of him, or his worde: although in deede he loseth nothing, which forsaketh any thinge for the Gospells sake. If for the Go­spells [Page 168] sake thou lose this temporall life, God will giue thee an o­ther farre better, to wit, eternall life, as Christ sayth Matth. 10: He that will finde his life, shall lose it, and he that loseth his life for my sake, shall finde it. If thou be compelled to forsake thy wife togither with thy children, remember that God hath a care of them, he will be a better father vnto them then thy selfe, which vndoutedly commeth to passe, if so be thou beleeue. For we haue very great & rich promises that he wil not suffer his word to fail, but will alwayes fulfill it, if we can freely and confidently trust in him, and commit our selues wholy vnto him. Christ sayth af­ter this sort Matth. 19: VVhosoeuer shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or landes, for my names sake, he shall receiue an hundreth folde more, and shall inherit euerlasting life. We haue here his words and promise: what would we haue more? or what can we desire more? wherein therefore doe we fayle? onely in our faith. Wher­fore no man commeth to this supper, A sound faith required in the guests of this supper. but he that bringeth with him a sincere faith, which God preferreth and loueth aboue all creatures. But how doth the Lord recompense them which excu­sed them selues that they could not come to the supper? The text it selfe declareth.

Then vvas the good man of the house angry, and sayd to his seruaunt: Goe out quickly into the streetes and lanes of the ci­tie, and bring in hither the poore, and the maimed, and the halt, and the blind. The Gospell was first to be preached to the Iewes who because they refused it, the Apo­stles turned to the Gen­tiles. To goe into the streetes and lanes is nothing else, but that whereas the Iewes made themselues vnworthy of the Gospell, and did refuse it, the Disciples turned to the Gentiles. For it was enioyned them of Christ, that they shoulde not turne them selues to the Gentiles, nor preach the kingdom of God in the cities of the Samaritanes, but should goe onely to the sheepe of the house of Israell, and should feede them onely, as they did. Now the Iewes striuing against this worde, and by no meanes receiuing it, the Disciples sayd, Act. 13: It was necessary that the word of God should first haue bin spoken vnto you: but see­ing ye put it from you and iudge your selues vnworthy of euer­lasting life, lo, we turne to the Gentiles: for so hath the Lord cō ­maunded vs, saying: I haue made thee a light of the Gentiles, that thou shouldest be the saluation vnto the ende of the world. But what meaneth that which he sayth moreouer to y ^e seruaunt?

[Page 169] Goe out into the hie wayes and hedges, and compell them to come in, that myne house may be filled. This is to be vnder­stood of desperat and weake consciences, which also pertaine vn­to this supper, and are compelled vnto it, What it is to compell to come in. but this compulsion is not outward, but inward and spirituall, and is done after this sort. When the law is preached, sinne is set before our eyes and reuealed, that a man may come to knowledge of him selfe, so that to compel, to enter or come in, doth rightly signifie, to driue sinne into the conscience, wherby a man may know that he is nothing, that all his workes are sinnes, and subiect to damnation, and so sodainly his conscience may become desperate, and his hart faint and terrified, that all that confidence and opinion of helpe may depart, and man him selfe be able no where to comfort him selfe in any thinge, and at the last be driuen to despeire of him selfe. If so be that one be once after this sort compelled, then doe not long delay to let him come in, but deliuer the man out of desperation. That commeth to passe, when thou comfortest him by the Go­spell, and declarest that he is deliuered from his sinnes, say­ing: Beleeue in Christ, that he hath made thee free from thy sinnes, then shalt thou be deliuered and free from sinne. And this is the meaning of that which he sayth: Compell them to come in. It is not to be vnderstoode of outwarde compulsion, as some interprete it, that wicked and vngodly ones shoulde be violently driuen to the supper, for this preuayleth nothing, neyther is it so meant in this place. Wherefore it is to be referred onely to the conscience, and is inwarde and spiritu­all. Nowe he goeth on to speake to the seruaunte and the rest.

For I say vnto you, that none of those men which were bid­den, shall tast of my supper. This is the conclusion, that they which thinke themselues most certaine that they shall come to the supper, and tast of it, shall not tast of it: The reason ye haue heard. Now briefly the guests that are bidden and do not come, are they, which thinke that they shall obtaine the supper by their owne workes, verie much wearying themselues, thinking as­suredly, that they shall tast of it. Why they that were bidden shall not tast of the supper. But the Lord mightely conclu­deth and sayth: Not one of these men shall tast of my supper. Wherefore most gentle Lord? They haue cōmitted no wicked thinge, neither haue bin occupied about vniust matters. Behold, [Page 170] this is the reason, for that they haue forsaken fayth, and haue not confessed it freely before euerie one, neither haue preferred that rich and sumptuous supper before all creatures. For seeing it is sumptuous, it requireth those men that do iudge it to be so, and do put any thinge in daunger, what soeuer it be, that they may be partakers of it. Thus ye haue the compendious meaning of this text, which I haue onely briefly runne ouer, if any will expound it more at large, I am well content he so do.

THE workes of charitie which we must do to our neighbours in temporall thinges and in corporall necessitie, are discribed vnto vs in this text: which the Lorde then declared, when he sayde a litle be­fore in the same chapter, that we must do well vnto our enemies, and bestow benefits vpon them which hate vs: that we must blesse them that curse vs: that we must pray for them which persecute vs: if any man smite vs on the one cheeke, we must offer vnto him also the other: and if any man take away our cloke, we must not forbid him to take away our coate also. &c. All which he comprehending in a briefe summe, sayth: Be ye mer­cifull, as your Father also is mercifull. Here ye see all good workes summarily described which we must exercise among our selues, as our heauenly father hath exercised them toward vs. Ye haue oftentimes heard, that it is not needefull to do good workes toward God, but toward our neighbour onely. God can be made neither stronger nor richer by our workes: but man may be strengthened and enriched by them, vnto whom also they are necessarie, vnto whom onely they are to be directed, and not vn­to God, which ye haue very often heard, and which is now in your eares: but would to God it would at the last burst forth both into your handes and workes. We must deale with God by faith and with our neighbours by good workes. Marke therefore how peruerse an order it is, when any deale with God by workes, with whom notwithstanding they must deale by onely faith, and when faith is directed vnto man, whereas it is to be placed in God alone. Turne these contrariwise, and they shalbe right, after this sort: let vs first repose faith in God alone, and let vs then giue our [Page 172] selues to serue our neighbours, and to direct all our workes so, that they may turne to their commoditie. We must deale before God by no other thing but by faith alone, because none is able to helpe vs but God onely, & whatsoeuer we possesse either in mind or body, that commeth wholy to vs from God alone, in whom we ought to trust, vpon whom we ought to set our hart. Nowe some vse suche a preposterous order, that they repose faithe, which ought to haue respect vnto God onely, in them selues and others, they rest vpon their traditions, and whatsoeuer their great mai­sters haue inuented, in that they put their trust. Of such God sayth in Ieremie? Ier. 2. My people hath done two euills: one, for that they haue forsaken me the well of the water of life, and digged them pitts, yea vile and broken pitts that can holde no water: An other, for that thou darest say: I am without sinne and gilt­les, tush, his wrath can not come vpon me: behold I will reason with thee, because thou darest say, I haue not offended.

First he sayth, that his spouse is turned into an harlot, and hath estraunged her selfe from God the fountaine of life, from whom life, saluation & euery good thing floweth, him they haue forsaken. Secondly they set vp their owne traditions, and digge vnto them selues a fountaine of their owne, which can holde no water. So our Papistes trust to their owne inuentions, to their founding of Masses, to their fastinges, prayers, and such like things. Which appeare to be as a fountaine, out of which they would draw life, and blessednes or saluation, when as notwith­standing it is able to hold no water: they forsake God the foun­taine of life. Afterward he sayth: they dare rise against me, that I should not be angrie with them, alleging that their workes be iust, and they will goe to law with me. Beholde this is an other sinne, that they goe about to defende their workes. Whereupon God also sayth: I wil cōtend with thee in iudgment, & wil shew how thou gaddest hither and thither to change thy wayes. So faith pertaineth to God alone, Faith obtai­neth all good thinges of God. whereunto it belongeth to obtaine all whatsoeuer thinges are necessary, as well temporall thinges as eternall, and so to obtaine them, that it thinke not that it hath merited in any thing. Also it must againe apply it self downward toward our neighbour, with out looking for any recompense, not that blessednes consisteth in that deriuing of faith, to wit charity, for neither doth God require that, who will haue the conscience [Page 173] to rest onely in him: euen as the spouse must cleaue onely to her husbande and to no other: so also God requireth of vs that we trust in him alone. These things Christ declareth when he saith: Be ye mercifull as your father is mercifull. Wherefore I must so order my conscience toward God, that I vndoutedly beleeue, that I haue him a bountifull and mercifull father, as I will afterward declare, and that I also do shew mercy toward my neighbour. Which faith must be inward, and caried vpward vn­to God, but workes must be without, and deriued downward to our neighbour. After this sort Abraham did, when at the moun­taine in the countrie of Moria he ascended to God, he left his seruaunts and asses below at the bottome of the mountaine, ta­king onely Isaac with him. The same must be done of vs if we will ascend vnto God, that we may come to him with Isaac one­ly, that is, with faith, seruaunts and asses, that is workes, are to be left below. Thus much for the entraunce of this text con­cerning faith and workes, to wit that faith must pearce inward and vpward, but workes must go without and downeward, whereby at the length it commeth to passe, that we are righteous before God and men, for that we giue due honour vnto God, and beleeue according to his word, and satisfie our neighbour in the dutie of loue. Nowe let vs see the very wordes of the text in order.

Be ye mercifull as your Father is mercifull. How our heauenly Father is mercifull toward vs. How therefore is our heauenly father mercifull? after that sort, that he giueth vs all good thinges, corporall and spiritual, transitorie and eter­nall, freely and of his mercy. For if he should giue vnto vs ac­cording to our desert, he should giue vnto vs nothing but hell fire and eternall damnation. What soeuer therefore good thinges he bestoweth vpon vs, he bestoweth them of his meere mercy. He seeth vs sticke fast in death, therefore he hath mercy vpon vs and giueth vs life: he seeth vs to be the children of hell, therefore he taking pitie vpon vs, giueth vnto vs heauen: He seeth vs to be miserable and naked, hungerie and thirsty, it pi­tying him hereof, he clotheth vs, and refresheth vs with meat & drinke, & maketh vs full of all good things: So what soeuer we haue either in body or in spirit, he giueth it vs of his meere mer­cy, without any merit or desert of ours. Whereupon Christ here saith: Imitate your father, & be ye mercifull like vnto him. This [Page 174] is not simple mercy, What kinde of mercy rea­son teacheth vs to vse. such as reason teacheth, for that is greedy of her owne commoditie, which giueth onely to great and learned men, and to them that deserue it: it loueth them that be fayre and beautifull: it giueth vnto them, of whom it looketh for profit and commoditie againe, which is a mercy diuided, begging, and as it were torne and broken in peeces. For if I shall giue to him that hath deserued, or if I shall regard fayrenes or friendship, it is a bargaine or det, and not mercy. Hereof Christ speaketh in the same chapter before this text in this wise: Luke 6. If ye loue them which loue you, what thanke shall ye haue? and if ye do good for them which do good for you, what thanke shall ye haue? for euen the synners do the same: and if ye lend to them of whom ye hope to receiue, what thanke shall ye haue? for euen the synners lend to synners to receiue the like. But the mer­cy of Christians must not seeke her owne, but so behaue it selfe, that it be indifferent, that it regard all alike with open eyes, both freinds and foes, euen as our heauenly father doth.

Where true mercy is not, neither is there any true faith.And where soeuer this mercy is not, neither is there faith al­so. For thy heart being setled in faith, so that thou knowest God to haue shewed himselfe thy God, so gentle and bountifull, with­out thy desert and of mere grace, when thou wast as yet his ene­mie, and the childe of euerlasting malediction, thy heart I say being setled in this faith, thou canst not containe thy selfe, but that thou shew thy selfe againe so to thy neighbour, & that wholy for the loue of God, and for thy neighbours commodities sake. Take heede therefore what difference thou make betweene a friend and an enemie, betweene the worthy and vnworthy: for ye see all which are in this text rehearsed, to haue otherwise de­serued of vs, then that we should loue them, or do well vnto them. And the same thing the Lord meaneth when he sayeth Luke 6: But loue your enemies, do well vnto them, lend, looking for nothing againe, and your reward shalbe great, and ye shalbe the children of the most High: for he is kinde vnto the vnkinde, and to the euell.

An obiectiō.But how commeth it to passe that a certain contrarie thing to y ^t which we haue taught seemeth to appeare in this text, where he saith? Be ye merciful, as your heauēly Father is merciful: againe, Iudge not, and ye shal not be iudged: condemne not, & ye shall not be condemned: forgiue and it shalbe forgiuen you. All [Page 175] which authorities sound so, that we must deale before God with our workes, and by them deserue the mercy of God, when as notwithstanding ye haue very often heard, that faith alone doth all? and both Paul and the whole Scripture do commonly say and affirme, that we must beleeue in God alone, and deale by onely mere faith before him. The answer. It is requisite here to vnderstand that good workes are onely a setting forth and commendation of faith, so that if I beleeue, I must be mercifull, I must not iudge nor condemne my neighbour, I must forgiue, and giue vnto my neighbour. Whereof set an example before your selues. What did Abraham being commaunded to offer his sonne? Gen. 22. he obeyed the commaundement, and drew forth the sword to kill his sonne: what ensued therevpon? the Angell of the Lord stayed him, saying: lay not thy hand vpon the child, neither do any thing vn­to him: for now I know that thou fearest God, forasmuch as for my sake thou hast not spared thine onely sonne.

Howbeit this is here to be knowen and marked of vs, We must re­ceiue mercy before we shew mercy. that we must first receiue, before we giue: before we shew mercy, we must receiue mercy of God: we do not lay the first stone, neither doth the shepe seeke the shepeheard, but the shepeheard the shepe. Wherefore so bestow thy workes in euerie respect, that thou looke for nothing at Gods hand because of them: We obtaine all good thinges of god through his meere mercy. for we obtaine euen euerie thing of God without merit or desert: so God sayth Esay 65: I am found of them that seeke not for me, I haue ap­peared to them that aske not for me. And in the ende of the same chapter: The time shall come (sayth God) that or euer they call I will aunswere them, and while they are yet but thinking how to speake, I will heare them. For in deede before we seeke him, he fyndeth vs, before we aske him, he heareth vs. Likewise S. Paul sayth Rom. 3: There is no difference: for all haue sin­ned, and are depriued of the glorie of God, and are iustified freely by his grace, through the redemption that is in Christ Ie­sus: whom God hath set forth to be a recōciliatiō through faith in his blood, to declare his righteousnes, in that he forgiueth the synnes that are past, through the patience of God, to shew at this time his righteousnes, that he might be iust, and a iusti­fier of him which is of the faith of Iesus. And in the chapter fo­lowing he sayeth: Now to him that worketh the wages is not counted by fauour but by dette: but to him that worketh not, [Page 176] but beleeueth in him that iustifieth the vngodly, his faith is coū ­ted for righteousnes. For if it be of Grace, it is no more of works, or els were grace no more grace, as he saith afterward in the eleuenth chapter.

Our good workes must be signes and testimonies of our sin­cere faith.Againe, I must bestow my workes so, that they maye be a certaine signe, and as it were a seale grauen with letters, where­by I may be assured that my faith is syncere. For if I feele in my heart, that my worke proceedeth from loue, I am sure con­cerning the integritie and soundnes of my faith. If I forgiue, the same forgiuenes doth assure me concerning the sinceritie of my faith, doth declare my faith, and certifie me, that God hath also pardoned my synne, and doth daily more and more pardon me. So it fell out with Abraham, his worke made his faith knowne vnto him. God in deede knew that he did beleeue, but it behoued that Abraham also should know, and shew forth his faith. Wherefore workes folowing onely freely as fruites of faith, are declarations of such a faith. For what should it profit me, if I had euen a strong faith, but vnknowen vnto me? euen as if I should haue a chest full of gold, yet I being ignoraunt thereof, should take no commoditie thereby. But if any would shew it vnto me, he should do me as great a pleasure, as if he gaue it me. So if I haue faith and yet be ignoraunt thereof, it is no profit vnto me. Wherefore it must burst forth, and be shewed by the workes that ensue, which are both signes and seales of the present faith. 2. Pet. 1.18.19 Soe Sainct Peter meaneth, when speaking of the workes of charitie, and the vertues of faith, he concludeth thus: [...]fore brethren, giue rather diligence, to make your cal­ling and election sure, which if ye do, ye shall not fall. For by this meanes an entering shalbe ministred vnto you aboundant­ly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. He sayeth not, do good workes, that by them ye may be called, but that ye may more assure your selues of your calling. Accustome your selues therefore well vnto the phrases and ma­ner of speakinges vsed in the Scripture, that ye rush not vpon them like blinde moules, and confirme workes in such places as this: for herein workes are reiected if we thinke, that we are iustified by them: but herein they are extolled and commen­ded, in that they are profitable to our neighbour and frutes and signes of faith. Behold, it was meete that I should make [Page 177] this digression, least I should cōfirme the meaning of y ^e Papists.

Now if it should be demaunded why God oftentimes setteth downe such contrarie sentences, Why God wil haue sen­tences in the Scriptures which seeme contrarie. and disagreeing one with an other, as it seemeth to vs & our reason, I aunswere, that he may exercise vs in reading, and that we should not thinke that we vn­derstand the whole Scripture, when we scarce vnderstand one place. Some sayinges do guide the spirit, how we ought to be­haue our selues toward God, onely by faith, as this: Rom. 3.24. VVe are iustified freely. Againe lest the body should be sluggish outward­ly, there are sentences also set forth vnto vs, which do guide and exercise the body, as these which we haue heard here rehearsed: Forgiue, and ye shalbe forgiuen: also where as Christ affirmeth, that he will require workes in the last day, and will say after this sort vnto the condemned, Matthew 25: I was an hungred, and ye gaue me no meat: I thirsted, & ye gaue me no drinke: I was astraunger, and ye tooke me not in vnto you: I was naked and ye clothed me not, &c. Which sentences, whiles ignoraunt and light spirits labour to wrest and applie to workes, they see not how great euell they commit. But spirituall men referre them to the very body onely, they them selues standing naked before God in spirit, which is both iust and necessarie. For there are two thinges in man, the Spirit and the Flesh. Hereupon there are some places which do guide onely faith in the spirit: some, which do direct onely workes in the body: for one place can not direct both the body and the spirite togither. We must so do with our substance, that we be willing to part from it, to lend, and to giue to our neighbour, when it shalbe requisite. And if we see any not to haue, wherewith to make restitution, we must release him, and forgiue the dette according to the example of Nehemias, as we read in Esdras. 1. Esd. 5. For God hath giuen many things vnto vs, who is able to giue vs moe thinges also if we beleeue. And thus we heare that if we will be Christians, we ought to lend, giue, and to be willing to part from that which we haue, otherwise we shall not shew the frutes of a liuely faith. Where­fore lay vp this text inwardly in your mindes, that ye deale by no other thing before God, but by onely faith, and referre and bestow your workes to the only seruice and profit of your neigh­bour. Thus much shall suffice to haue bin spoken concerning the former part. Now what is to be sayd moreouer of this text, or [Page 178] what doth follow we will afterward consider. In the wordes fol­lowing the Lord interpreteth himselfe, what kinde of mercy he vnderstandeth, saying after this sort.

Iudge not, and ye shall not be iudged: condemne not, and ye shall not be condemned: forgiue, and ye shalbe forgiuen: Giue, and it shalbe giuen vnto you. In this place the Lord diuideth mercy into three partes, Three parts of mercy. that we maye not be ignoraunt, what maner of mercy that ought to be, which it behoueth vs to shew to our neighbours. First iudgement and condemnation is taken from vs. Then thou must forgiue thy neighbour if he hath com­mitted any thing against thee. Lastly thou must helpe the needy. These thinges this word (Mercie) signifieth, where soeuer it cō ­meth in the Scriptures. And all these must proceede from a syncere heart, all colouring and flatterie being taken away, that there be no respect had of the person. For if thou desirest to will well and to wish well to them, which will well to thee: or to do well to them, which do well to thee: or to hurt them, which hurt thee, thou art vtterly deceiued. But thou must do so, as Christ saith a litle before: Imitate thy heauenly father, loue thine ene­mie: do wel to him, which doth euel to thee: forgiue him that hur­teth thee: The first part of mercy not to iudge or condemne an other. lend to the needy, and so of the rest. That therefore we may speake of the former part, that we must not iudge or con­demne, we must marke, that God hath ordained the sword of the magistrate, to the punishing of publike offences, so that it be pro­uided that it be not done against the precept and commaundemēt of God, as that the innocēt be not executed: for whereas the iudge dealeth vniustly, he is as well an homicide as an other, of which iudgement Christ saith nothing here. Els where he maketh mē ­tion thereof, when as he said to him, which desired, that he would byd his brother diuide the inheritance with him: Luk. 12.14. Who made me a iudge or a diuider ouer you? For the care & gouerning of out­ward thinges do not belong to the kingdome of Christ.

Of what iudgement Christ spea­keth in this place.But Christ speaketh here of an other iudgement, namely of that whereby one reputeth and compteth an other good or euell, when as notwithstanding he seeth no good or euell to be done of him. Which iudgement belongeth only vnto God. For it may be that thou see thy brother offend to day, whom notwithstanding to morow God doth receiue, thē may he both be, and also seeme vnto thee to be good, neither must thou remember his synnes, for [Page 179] that Christ hath forbidden. For there can not be either any loue, or concord, where this iudgement and condemnation is vsuall a­mongst men. To iudge & condemne an other is nothing els, then to haue a beame in his owne eye, which all hypocrites do without dout beare in their eyes. For they that iudge themselues good, are offended at their brother, what soeuer others do, it displea­seth them, forasmuch as they will not acknowledge their owne synne. But it commeth to passe, that when thou seest many sinnes in others, thou seest not the beame that is in thine owne eye, and so fallest into the iudgemēt of God. Hereof it commeth, that thou which iudgest an other, are made worse thē y ^t most wicked baude, or the most vnchast harlot, before God, who alone knoweth who is to be saued, and who to be condemned. Iudgers of other. Such hypocrites are of that nature, that it is a pleasure vnto them, and they take no smal delight thereof, if they reason and talke either of the adulterie or fault of an other man, yea they increase a small thing or trifle in their neighbour, and what soeuer others do, they interpret it at the worst, so that no mā is able to do that which pleaseth or liketh them. And although they themselues do not such things, yet they willingly here that other men do them, whereas a godly man helpeth as much as he is able, that these thinges may be couered and amended. But it many times falleth out that they are most filthie adulterers euen according to the flesh, which do so iudge and condemne others, howbeit they do not iudge man onely, but euen God himselfe. Wherefore if thy brother be a sinner, cōceale his synne, and pray for him to the Lord: if thou reueale his sinne and reioyce thereat, surely thou art not the child of the mercifull father, for if thou were, thou wouldest be mercifull according as he is. This is a thing most certaine, that we are not able to shew so great mercy to our neighbour, as God both hath & doth shew to vs. But that is the practize of Satan, that we do those things which are quite cōtrarie vnto mercy, which is an vndouted signe, that there is no mercy at all in vs.

Of these iudgers of other Christ speaketh in the Gospell whē he sayth: Can the blinde lead the blinde? Luke 6.39. shall they not both fall into the ditch? The disciple is not aboue his maister: but who soeuer wilbe a perfect disciple, shalbe as his maister. And why seest thou a mote in thy brothers eye, and considerest not the beame, that is in thine owne eye? either how canst thou say to [Page 180] thy brother, Brother, let me pul out the mote that is in thine eye, when thou seest not the beame that is in thine owne eye? Hypo­crite, cast out the beame that is in thine own eye first, & thē shalt thou see perfectly to pul out the mote that is in thy brothers eie. As if he said: thou thinkest that thy brother is blinde, and in thy minde doest fynde fault with an other, that is, thou wilt guide an other, whē notwithstāding thou thy selfe art blind. Thou iudgest him a synner, & thy selfe an honest & iust man. What other thing is this, thē for thy heart to be so affected, that thou count thy selfe better? Which is nothing els, then that thou wilt lead & guide other, whē thou thy selfe art blinder thē a moule, so that he which foloweth thee, doth fall with thee into the ditch. Of such as iudge themselues to excell others, & thinke themselues to be followed more thē y ^e word of God, S. Paul speaketh Rom. 2: Behold (saith he) thou art called a Iew, & restest in the law, & gloriest in God, & knowest his will, and triest the thinges that dissent from it, in that thou art instructed by the law, & perswadest thy selfe, that thou art a guide of the blinde, a light of them which are in dark­nes, an instructer of them which lacke discretiō, a teacher of the vnlearned, which hast the forme of knowledge, & of the truth in the law. Thou therefore which teachest an other teachest thou not thy selfe? thou that preachest, A mā should not steale, doest thou steale? thou that sayest, A man should not cōmit adulterie, doest thou cōmit adulterie? thou that abhorrest idols, cōmittest thou sacrilege? thou that gloriest in the law through breaking the law, dishonourest thou God? Whereupō he also sayth in the be­ginning of the same chapter to hypocrites: Therefore thou art inexcusable, O man, who soeuer thou art, that cōdemnest: for in that that thou condemnest an other, thou condemnest thy selfe: for thou that condemnest doest the same thinges. But we know that the iudgement of God is according to truth, against them which commit such things. And thinkest thou this, O thou man, that cōdemnest thē which do such things, & doest the same, that thou shalt escape the iudgement of God? Loe, this is to speake y ^e truth to hypocrites, who go about to shew y ^e way to other, which they themselues know not, leading so other mē into y ^e ditch with thē. Therfore y ^e Lord saith: The disciple is not aboue his maister, but who soeuer wilbe a perfect disciple, shalbe as his maister. This is a common prouerbe: I can learne no more of my maister [Page 181] then he knoweth himselfe. Wherefore doth the Lord speake this prouerbe? because of two sortes of maisters: the one is blynde, whom if I shall follow, I also my selfe shall become blynde: he himselfe falleth into the ditch, and I follow. The other maister is the mercifull father, of whom we must learne mercy: whom if we follow, we also do become mercifull like as he is: if we were mercifull daily, we should also become perfect, as he is perfect, but that commeth not to passe, as long as we are in this life.

The second part of mercy is, The second part of mer­cy, to for­giue. that we forgiue them which haue endamaged vs, or hurt vs by any meanes. A Christian can neuer be so hurt, but he ought to forgiue, not onely seuen times, but se­uenty times seuen times, as the Lord sayd vnto Peter. Matth. 18. Wherefore God forgiueth a Christian his synne or infirmi­tie, that he also may forgiue other their infirmitie: which Christ setteth forth els where in a most goodly parable, which he cōclu­deth in these wordes: Matth. 18.35. So likewise shall mine heauenly Father do vnto you, except ye forgiue from your hearts, ech one to his bro­ther their trespasses. And so we praye daily in the Lords prayer, with an addition saying: forgiue vs our trespasses, as we forgiue them that trespasse against vs. Is this a hard matter, if I a wret­ched synner, do forgiue my neighbour his trespasses and his in­firmitie, whereas the Lord will forgiue me my synnes and my infirmities? If one had killed my father, what were this being compared to my synne, wherewith I haue offended God, and prouoked him to anger?

The third part of mercy is, The third part of mer­cy, to giue to the poore & needy. that we giue to them that be in miserie and neede, and that we helpe them. Whereof Iohn spea­keth thus 1. Iohn 3: VVhosoeuer hath this worldes good, and seeth his brother haue neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him? For where the loue of God is, it is moued to shew it selfe euē in outward works. Hereunto also pertaineth the saying of Christ Matth. 5: Blessed are the mercifull, for they shall obtaine mercy. Wherefore the Lord addeth a promise in the Gospell, saying: Giue and it shalbe giuen vnto you: a good measure, pressed downe, shaken togi­ther, & running ouer shall men giue into your bosome. And con­tinuing on his speech he sayth: For with what measure ye meat, with the same shall men meat to you againe. Thus much shall suffice concerning the partes of mercy which we ought to shew [Page 182] to our neighbours. Matth. 7.12. Vnto which the speciall wordes of Christ ought to exhort vs, who when in the Gospell of Matthew he had spoken much of a Christian life, and of loue to be shewed to our brethren, thus concludeth saying: VVhat soeuer ye would that men should do to you, euen so do ye to them: for this is the Law and the Prophets. Now euerie one is so affected, that being cast downe, and in distres, he would wish all the world to helpe him. If I be a miserable sinner, drowned in sinnes, bearing a burdened and troubled conscience, I would that the whole world should comfort me, should helpe and succour me, should couer my sinne and shame. So I also ought to behaue my selfe toward my neighbour, not to iudge him, not to condemne him, but to forgiue him his offences, to helpe him, to prouide for him, to lend vnto him, & giue him, euen as I would wish to be done vnto my selfe if I were driuen into distres, necessitie, exile, or pouerty. And here­in truly Christians are knowne, if they loue one an other, if one do such workes of mercy vnto an other, as Christ sayd vnto his disciples at his last Supper: I giue you a new commaunde­ment, that ye loue one an other, as I haue loued you. By this shal all men know that ye are my disciples, if ye haue loue one to an other. Thus ye haue the meaning of this text, it remaineth that we call vpon God for grace.

IT is well knowne vnto you dearely beloued bre­thren, Gods worde must be heard and learned. with how great seueritie God hath com­maunded his worde to be heard and learned. For he most highly esteemeth it, and hath bestowed much labour in defending it, and publishing it to the world. He hath suffred all the Prophets to come into perils and daungers, at the last also he sent his owne sonne because of his worde, whom he suffered to die euen the death of the crosse. And what persecutions haue not the Apostles themselues abode for the wordes sake? what afflictions haue not all Christians suf­fered? vnto some of which he hath committed the ministerie of his word faithfully to be executed, and to other some hath enioy­ned the charge of hearing the same. If there were no other cause beside this, whereby we might be moued to heare & learne Gods word, but for that it is the good pleasure, will, and commaunde­ment of God, yet this one ought to be sufficient great & weighty. For it is our dutie as creatures to obey our Lorde and Creator, and that with all readines of mynde, inasmuch as he hath giuen vs so many good thinges, and doth as yet daily giue vs moe, for which we shall neuer be able to giue him sufficient worthie thankes.

Howbeit he is not content, onely to haue commaunded vs to do this, or to require it of vs as bounden dutie, but promiseth also that great fruits and commodities shall redound to vs thereby, affirming that by this meanes his greatest and highest worship is giuen vnto him. For he is the great Lord, whom we serue, God is ser­ued diuers waies, but especially by preaching & hearing his worde. who hath many and diuers kindes of seruice, and manifold maners of worship, and whom we may serue diuers wayes. But this onely seruice which is giuen to him by hearing the word, doth excell all the rest. For if any where a faithfull man of the countrie, or a citizen, or any which is otherwise in subiection doth serue his Lorde or maister, he doth by the same seruice also serue God. Likewise a childe, a manseruaunt or a maydseruaunt, if they be [Page 184] obedient, and do diligently that which belongeth to their dutie: also a Prince and parents if they gouerne well, and do their du­tie faithfully: they all do serue God. For it is his will and com­maundement which he requireth to be fulfilled of vs. Of such seruices and kindes of worship the world is full. For to euerie one in his state his workes are committed and inioyned of God, whereby he daily both ought and may serue him: that there may be left no place for excuse vnto any man, as though he were igno­raunt how, and wherefore he must serue God, neither that any seeke after other thinges, and inuent peculiar maners of seruing God, which he hath neither ordained nor commaunded, and in the meane season neglect that which he hath commaunded, as we haue hitherto done in our blindenes.

But before all other seruices and doinges of duties, he hath most highly esteemed and extolled this seruice both of them that heare, God hath appointed time, place, person and what so euer is requi­site that his word may be preached & heard. and them that preach his word: And therefore hath or­dained also a speciall day thereunto euerie weeke, in which we must applie our selues to no other busines: Albeit we serue God also by other labours all the weeke, which he hath bound to no time or certaine daye. But he hath chosen this daye specially, which he hath seuerely commaunded to be kept, whereby men maye haue time and leysure to performe this seruice, lest any might flie vnto this complaint, that he hath no leysure by rea­son of his labours and busines. Moreouer he hath appointed speciall places also for this seruice, as among vs temples and houses, where we doe come togither. Yea he hath instituted and kept the whole order of ministers hereunto, giuing also other thinges which pertaine to the performing of the charge of this office, as the knowledge of manye tounges, and di­uers giftes beside. And briefely he hath commaunded the whole world by a certaine speciall precept, that it thinke this worship or seruice holy, and farre more excellent then the rest. Which he will haue so to be delighted in of all Christians, that it maye be manifest, howe much he doeth esteeme it, and howe acceptable vnto him the exercise and handlyng of his word is.

Most weigh­tie causes which ought to me to heare Gods word.These things I speake to stirre you vp, and to admonish you, why ye ought willingly to heare the word of God, because it is not only the commaundement of God, whereunto we must obey, [Page 185] but we haue also most ample promises, that it is a thinge accep­table to God, and the greatest worship, whereby we can doe ho­nour vnto him. And it so farre exceedeth other kindes of worship, as the brightnes of the sunne exceedeth the brightnes of the o­ther starres, and the Sabbath day the other dayes, & in a summe, as much as the heauenly kingdom excelleth the kingdoms of the worlde. For here all thinges are holy and specially chosen, the time, place, person, and that because of the worde, which sanctifi­eth all thinges vnto vs. Wherefore we must earnestly endeuour, that we take heede vnto our selues, that we fall not into sluggish­nes, & slothfulnes, neither that we be caried away with contempt and lothsomnes of hearing the word, as those delicate and cloyed spirits, which seeme vnto them selues already to be Maisters, and exactly to know all thinges, yea farre more perfectly then a­ny can teache them. Or as others also, which are soone cloyed with it, thinking, why I haue heard this very often, wherefore should I eftsoones heare the same songe? They knowe not howe great & meruelous a thing it is, also howe great worship of God, which they do so greatly contemne, & neglect with so great sloth­fulnes. Wherefore they doe after vnspeakeable meanes prouoke God to wrath, hauing his commaundement so in contempt, and suffering his promise to be made voyd in them, and as much as is in them impayring and hindering by their example so commen­dable a worship and seruice of God.

But admit it to be true, which notwithstanding is not, that thou doost vnderstand all thinges perfectly, and as cunningly and skilfully as Christ him selfe: yet thou seest how earnestly he per­formeth the office of preaching, and applyeth him selfe vnto this worke, whereof notwithstanding he was most skilful before, and had not any whit neede thereof, as we doe greatly neede it. So Paule also a Prince of Apostles, albeit he was exceedingly well learned, & so excellent a Doctor, yet going through many coun­tries did eftsoones and euery where preach, neither was he wea­ried or cloyed. We must not be wearie of hearing the word of God. Wherefore it is meete that thou be nothing at all wearie of hearing this worde, inasmuch as the ayde and helpe thereof is exceeding necessary for thee, both against the deuil and all other tentations. And although for thy instruction thou shoul­dest not neede it, yet oughtest thou not to be wearied or cloyed, y ^t thou shouldest not bestowe a fewe howres in a day euery weeke [Page 186] vpon this worship and seruice of God: seeing that before, apply­ing thy selfe to false worship, when thou didst passe the whole day in temples, and didst runne from temple to temple, from altar to altar, thou felst no tediousnes or wearines, neither didst say as thou doost at this day: O, I haue heard no newe thinge, I haue heard these thinges before: But didst thinke thus: this day and yesterday I went to heare Masse, and to morow I mind to goe to heare it againe. How much more oughtest thou to doe this now, knowing assuredly that this is the right seruice and worship of God, & to say? Albeit I knew most perfectly, as I doe not know, yet to giue honour and shew obedience vnto God, I will doe this seruice, and because of his loue and prayse I will heare his word, that my Lord may see by this chiefe worship, wherewith I am especially delighted, that I am willing to serue him. For al­though no other frute or profit come vnto me thereby, yet I may reioyce that I haue performed a most holy and acceptable worke vnto him, whereunto other kindes of worships and seruices be­ing compared, are of small importance.

Now, he that doth not care for these thinges, neither is moued with them, reuerently to thinke and highly to esteme of the word of God, willingly and earnestly to heare and learne it, whensoe­uer opportunitie and meanes shall be offered, I wil haue nothing to do with him. For neither may I, neither will I draw any man hereunto violently. He that contemneth, let him contemne still, and remaine a swine as he is, euen vntill that day, when God wil kill him, and throw him downe hedlong to hel. For such a one can not be a good man, neither is it a humane sinne, but a certaine de­uilish obstinacie, A deuilish obstinacie to contemne the hearing of Gods word. so greatly to contemne that, whereunto God hath appoynted a place, person, time, &c. Whereunto moreouer he moueth vs by his commaundement, louingly prouoketh vs by his promises, stirreth vs vp, and admonisheth vs by wordes, and offereth all these of his owne accorde, and to be bought with no price or treasure, which is to be farre fetched, or hardly come by, the excellencie whereof can in deede be counteruailed with no gold. Adde hereunto moreouer that it is a worship or seruice very easie to be done, which may be performed without all labour or griefe, but that thou must attentiuely heare the Preacher, or ap­ply thy mouth to speake and read, then which labour none surely is more easie. And albeit it is to be feared, that thou shalt there­fore [Page 187] beare the crosse, and suffer persecution, yet the worke it selfe is so ioyned with no difficultie, as no other labour is, no not euen that that is most easie. If so be that it be not grieuous vnto thee, to sit the whole day in a tauerne or an alehouse, or otherwise with thy companions to trifle and sport thy selfe with filthy and vn­seemely gestes and pastimes, also to singe and prate, and yet art not wearie, neither feelest any labour: thou mayst with as litle paine sit in the temple, and heare the Preacher, whereby thou seruest God, and doost that which is acceptable vnto him. What wouldest thou doe, if thou shouldest at his commaundement cary stones in quarries, or goe armed on pilgrimage to S. Iames? or if some other laborious and painefull worke should be enioyned thee? as hitherto it hath bene the custom among vs, when as we would doe all thinges willingly, whatsoeuer was enioyned vs, when we were deceiued with meere trifles, and most impudent delusions.

But so doth the Deuill blinde men: in whom also he worketh a satietie and lothing of the word of God, whereby it commeth to passe that they haue no regard, what a treasure the word of God is, but liue after a beastly sort, contemning all good doctrine. Let vs therfore at the last delight in these things, thinking thus with our selues, that as often as we reade or heare the word of God ei­ther priuatly or publikely, of whom soeuer it be preached, we ap­ply our selues to the chiefe seruice of God, which pleaseth God exceedingly well. After this sort thou mayst inflame thy selfe to heare, and God will inspire thee with his grace, God maketh the seede of his worde frutefull in the diligent hearers therof. that the seede of his word be not sowne in vaine, but may bring forth plentifull frute. For the word is neuer taught without frute, whensoeuer it shal be diligently and attentiuely heard, neither can it be, but that by eftsoones hearing it, thou shouldest become better. And albeit for the present time thou seest or feelest no frute, yet in processe of time thou shalt plainly perceiue & feele it. But it were long here to rehearse the frutes proceeding of the worde, nay, in deede they can not be all rehearsed.

These thinges I thought good to speake in steede of a preface before the wordes of S. Paule, Exhortation to y ^e hearing of Gods word very needefull. to the intent to stirre vs vp more diligently to heare the worde of God: and surely there is great neede of such an exhortation daily in euery sermon, which also is much pertinent vnto the text which we presently haue in hande. [Page 188] For Paule in this place reprehendeth curious spirits, which go about by their owne wisedom to be maisters of the word of God, and doe by and by falsely perswade them selues, that they knowe it well, and that they neede not any more the help of any teacher: but turne them selues to trifleling and vaine iangling, that they may bring forth some new thing, which the common sort may be desirous to heare, presuming also to be Maisters of the Scrip­ture and of all men, labouring to teache euery one, and yet not vnderstanding what they speake, or whereof they affirme. For this is a plague and calamitie that followeth, where the word of God is not handled diligently and seriously, the learners being wearie of hearing, and the teachers slothful in preaching. Hereof it commeth that so great companies of hearers slide away, and Churches become desolate. Of which calamitie vaine talking spirits are the cause, which promise new thinges, that they may winne the hartes of the multitude vnto them selues, boasting that they are Maisters of the Scripture, and yet are alwayes such men, as are ignorant, forasmuch as they haue neuer tried, what it is to teach other: which we doe nowe plainly fee, and the wrath of God is at hand ready to punish our contempt and vnthankeful­nes. Therefore Paule beginneth his Epistle to his Disciple Ti­mothe so, Vaine & cu­rious tea­chers. that he should take heede, that such teachers doe not a­rise, which can talke many thinges of the lawe, bringing many new questions and doctrines, what is to be done, how righteous­nes is to be obtained, all which they do for ostentations sake, that they may be seene and praysed, and seeme to be more learned then other, and yet they neuer came so farre as to teach any certayne thinge, or that which might be counted to be of any importance, but doe all thinges confusedly and out of good order. Such bab­lers vse onely these wordes, that we must be honest, that good workes must be done, and God must be serued, &c. but they vn­derstand not the sense of those wordes, what they meane. And be­ing asked how we must doe good workes, nowe they teach this particular worke to be done, an other time an other worke, as, of­fer so much sacrifice at this altar, get thee into this or that Mo­nasterie, runne vnto this Sainct, here erect a chappell to the ho­nour of such a Sainct, in an other place founde a Masse, light ta­pers, eate fishe, buy indulgences, &c. Which being done, they by and by bringe an other worke, and forthwith after that an other. [Page 189] So they know not how to instruct any after a constant & certayn maner of teaching, much lesse can they say, this is, or in this doth the summe of Christian life consist, &c. And yet in the meane sea­son those thinges must be counted very excellent that they teach, so much doe they boast, and promise almost golden mountaynes, as though they alone were Doctors that might not be gainsayd, and controulers and Maisters of all other.

But he is to be counted an excellent Maister, and highly to be esteemed, which teacheth the chiefe point and whole summe of doctrine, to wit, how the hart and conscience, yea and the whole man must liue. They know nothing of that thing, although they be very full of wordes, but doe altogither erre from the summe & principall point of the lawe. In the meane season they intangle the mindes of y ^e hearers with such a confused company of words, that they know neither how to make a beginning nor end of spea­king, and it is vncertaine whereunto that disordered companie of wordes doth serue, whereby no man can be made better, much lesse can he confirme his conscience thereby, as we hitherto haue enough and too much seene and tried in the Papacie amonge our Preachers of dreames. What therefore is the summe of that do­ctrine, which is to be taught to the people? Sainct Paule aun­swereth: ‘The ende of the commaundement is loue out of a pure hart, and of a good conscience, and of faith vnfeyned.’

This is that Helen, The summe of Christian life. here thou hast the summe of Christian life most excellently and fully comprehended, compendiously and briefly vttered, and which may be not vnfitly printed in thy me­morie. Thou must endeuour, if thou wilt not erre from the lawe, but attaine to the chiefe point therof (that thou mayst know what is to be done and what to be left vndone) to haue loue proceeding out of a pure hart, from a good conscience, and faith vnfeyned. If thy loue be of this sort, thē is it right, otherwise thou errest from the meaning of the whole law. Now these wordes are profound, and comprehend muche matter in them: Wherefore we must partly expound them, that they may be the better vnderstoode, & that we may accustom our selues to Pauls maner of speech. First he attributeth to loue the summe of the whole lawe, wherein it [Page 190] wholly consisteth. What it is loue. And to loue is nothing els (as I thinke it is knowne to all) but to fauour and embrace one from the hart, and to shewe and performe vnto him all the duties of friendship and good will. Nowe those iangling Doctors also vse such wordes, preaching and boasting many thinges of loue, but all by peece-meale and particularly applyed to their owne trifles and follies. Euen as heretikes, wicked men, and vngracious wretches haue loue also, but that which consisteth onely amonge them selues, & them that are of the same sorte with them, in the meane season they hate and persecute all good Christians, whom they would willingly accuse of murder, if they could, &c. But this doth not yet deserue to be called true loue, if I choose one or two, whose condi­tions like & please me, whom I do friendly & louingly embrace, & no man beside them. It is called a particular loue, which procee­deth not out of a pure hart, Loue flow­ing out of a pure hart. but from an infected and filthie hart. For true loue floweth out of a pure hart, when I endeuour as God hath commaunded me, to poure forth my loue toward my neighbour, and to fauour all without difference, whether they be friendes or enemies, euen as our heauenly father him selfe doth, who suffereth his Sunne to arise on the good and euill, and sen­deth his raine to the thankfull and vnthankfull, maketh the earth to bring forth many good thinges, giueth money, riches, fruites, cattell, and many times especially vnto them that are the worst of all other. But from whence commeth y ^t doing of these things? truely from pure loue, whereof his hart is most ful. This he pou­reth forth abundantly vpon all, omitting no man, whether he be good or euil, worthy or vnworthy. And this is called true, diuine, entire, and perfect loue, which loueth no one, neglecting the rest, neither cutteth or diuideth it selfe, but imbraceth all indifferent­ly. Loue that proceedeth not from a pure hart of what sort it is. The other is loue of theeues and Publicanes, if I loue him, which is for my turne, and may doe me a pleasure, and which e­steemeth well of me, and despise him that contemneth me, and which is not on my side. For that doth not proceede from the hart which ought wholy to be good and pure, indifferently toward al, but he that is endued with such loue, seeketh his owne thinges, & is full of loue of him selfe, and not of loue toward others. Neither doth he loue any man, but for his owne commodities sake, regar­ding onely that, which may serue for his owne vse, seeking his owne profit by euery man, and not the profit of his neighbour. If [Page 191] he be praysed and honoured, he laugheth, but being looked vpon with sower countenaunce, or an vnthankfull word being spoken vnto him, he stomacketh, curseth & findeth fault, so that all friend­ship forthwith ceasseth. Contrariwise he that hath a pure hart must be so affected according to the worde of God, and his exam­ple, that he fauour euery one, and bestow liberall and friendly be­nefits vpon them, euen as God hath fauoured him, and of his di­uine loue hath bestowed benefits vpon him.

But some man will say, he is myne enemie, We must not therefore abstaine frō doing well to any be­cause he is our enemie or euill. and doth euill vnto me. Surely he is an enemie also to God, vnto whom he doth ma­ny moe thinges displeasant vnto him, then he can doe either to me or thee. But therefore my loue ought not to be extinguished or ceasse, because he is euill, and altogither vnworthy thereof. If he be euill, he shall at the last suffer punishment according to his deedes, but his wickednes must not ouercome me. But if I can through loue rebuke and admonish him, or pray for him, that he may amend, and escape punishment, I must do it readily: I must not be an enemie vnto him, or doe euill vnto him in any wise. For what profit should redound vnto me thereby? neither am I made better thereby, and I make him so much the worse. This there­fore ought to delight me, if I shall fauour him, and bestowe bene­fits vpon him, if so be that he will suffer them to be bestowed on him, and pray vnto God for him, so I may enioy peace, and haue no trouble or contention with any man, and perhaps I may so profit him, that he wil change his life vnto the better, and amend. Otherwise surely loue being diuided or separated, I haue more bitternes and sorrow by them, whom I hate, then I haue ioy and profit by them, whom I loue and keepe companie with. And this is sayd to trouble the fountaine or water, from whence pure loue can not flowe. As it is certaine that the Iewes also did, against whom Paule speaketh in this place: for they loued them onely of whom they were loued, whereby they defiled the synceritie of loue with mans affections, and therefore their hart could not be pure.

But whereby is the hart purified? I aunswere, Wherby the hart is purifi­ed. it can not be purified by any other thing better, then by that soueraine puritie, which is the word of God. Receiue that into thy mind, and order thy life according to the rule thereof, and thy hart is purified. As in this place, see thou set the word before thee, Thou shalt loue [Page 192] thy neighbour as thy selfe, & follow that which it commaundeth, and by and by thou shalt see whether it purgeth & clenseth what­soeuer desire there is in thee of thyne owne profit, or whatsoeuer loue of thy selfe. For commaunding thee to loue thy neighbour, it maketh exception of none, either friend, or foe. Albeit some man be euill, and hath bene oftentimes iniurious vnto thee, notwith­standing he doth not therefore lose this name, that he is not to be called thy neighbour, but neuertheles remaineth thy fleshe and blood, and is comprehended in these wordes, thou shalt loue thy neighbour &c. Therefore I say, if thou shalt consider him and so behaue thy self toward him, as the word teacheth thee, then is thy hart made pure, and loue sincere, so that thou makest no false dif­ference of persons, neither otherwise considerest him, then an o­ther, which is good, and one of thy familiars. In deede we can not deny this to be true, that an honest man is more worthy to be loued, vnto whome also euery one doth more willingly applye him selfe by nature, then vnto the conuersation of wicked men, whose familiaritie there is no good man that doth not abhorre, howbeit flesh and blood is the cause that true and Christian loue is not among vs. For a Christian must not deriue his loue from the person, as the world doth: as some yong man seeing a maide, is in loue with her because of her fayrenes and beautie, and a co­uetous man taketh his loue and desire of his money, a Lorde or Prince of honour and power, &c. For all such loue is sayd to be feyned and proceeding not from whence it ought, cleauing to the good thinges, wherewith he seeth the person adorned, neither doth it continue any longer, then that which he loueth, continu­eth, and as long as he may enioy it.

True loue.But true loue ought to be such as floweth out of a continuall fountaine, and proceedeth from the bottom of the hart, as a fresh and continuall water alwayes springing forth, which can not be stopped, and is neuer dryed vp. This loue sayth after this sort: I loue thee, not for thy honestie or dishonestie, for I doe not deriue my loue from thy honestie, as from a strange fountaine, but out of myne owne fountaine, that is, out of the word of God which is planted in my hart, which commaundeth me to loue my neigh­bour. From hence loue plentifully floweth, open to al, which haue neede thereof, watering all both friendes and foes: yea chiefly prepared and ready for foes, inasmuch as they haue more neede, [Page 193] that they may by my meanes be brought to amendement, I pray­ing for them, and doing according to my abilitie that which I am able, that they also leauing their euill wayes, may be deliue­red from sinnes, and the snares of the Deuill. And this is sayd to be loue flowing from the hart, and not deriued from without: for he that is endued with such loue, findeth no such thinge in him whom he loueth, from whence he should deriue it: But because he is a Christian, because he layeth hold on the word, which is alto­gither pure by it selfe, by the power of it his hart also is made pure, and replenished with true loue. Whereupon he poureth for [...]h the treasures of his loue toward euery man, neyther is he moued or turned awaye with the person of any, whether he be good or euill. Behold, thus should they preach, which will right­ly teach loue required of the lawe, whereof our bablers knowe nothing, neither haue any regard thereof, albeit they talke many thinges of the lawe, and dispute much of loue. They doe not see, no they doe not so much as once thinke, that loue must be such, that it flow out of the hart, & that the fountaine must be first pure and cleare. This neuer descendeth into their hart, although they heare, read, and teach many things of it. They are occupied with very vncertayne, and vnprofitable cogitations, yea rather with dead dreames.

Wherefore whatsoeuer is preached of workes and of a good life, True good workes. that onely is well done which proceedeth from the worde of God, a pure hart, and a true faith. This thou mayst see in all states, how euery one ought in his calling to doe the office inioy­ned him, and exercise the workes of loue. A seruaunt labouring, & thinking no more then thus: My Lorde or Maister payeth me my wages, for which onely I serue him, otherwise I would not vouchsafe to looke vpon him, &c: hath not a pure hart, for he doth not serue, but for a peece of bread, or for his hyre, which being ta­ken away, his seruice also ceasseth. How a good seruaunt ought to be affected. But if he were a right & true Christian, he would rather be thus affected: I will not therefore serue, because my Maister payeth me wages, because he is ho­nest or vnhonest, &c: but therefore, Ephes. 6.5. because the word of God doth thus speake vnto me: Seruaunts be obedient vnto your Mai­sters as vnto Christ, &c. This seruice proceedeth of it owne ac­cord out of the hart, which layeth hold on the word and greatly e­steemeth it, saying: I wil serue my Maister, and take my wages, [Page 194] but this shal be the chiefest thing, for which I do this seruice, that I may serue my God and Lord Iesus Christ, who hath layd the condition and state of a seruaunt vpon me, which I knowe doth please him in me, &c. Here thou seest a true worke proceeding out of a pure hart. So also let a Lord or Prince, and they which haue the charge of gouerning y ^e common weale, thinke thus: God hath committed vnto me the office of a Magistrate, that I should be a ruler: now if I will haue regard vnto this onely, that I may en­ioy my dignitie, riches, and power, it is certaine that my hart is not pure, and yet in the meane season I doe the works of a ruler, so, that the world can not complaine of me, neither Cesar, or the Lawyers can blame or finde fault with me by their lawes. Euen as neither a seruant seruing onely for wages can be reprehended of the world, whether he seeketh his owne thinges or not. Sure­ly the worde of God is not regarded in the office of a ruler that doth so, but his owne idoll, his owne glorie, money and power &c. But if this affection be in his hart: How y ^e hart of a godly Magistrate ought to be affected. because I am occupied in this office, wherein God hath placed me, and the word commaundeth him that beareth rule to be carefull, it is meete that I doe execute the same with all faithfulnes and diligence, to the praise and glo­ry of my God: The execution of the office of such a ruler endued with such a mind, commeth out of a pure and sincere hart, where­with both God and good men are delighted. There is moreouer in him loue, which doth not cleaue to y ^e person or outward things, but beginneth in the hart, which the worde of God maketh mani­fest, which forasmuch as it is pure & cleane, doth also purifie the hart. And so his gouernment and works are the meere seruices of God, & most acceptable sacrifices vnto him, seeing that they are done onely according to the word of God, and for God his sake. But our talkers can not teach this, neither are able to iudge of it, only crying out when they teach best of all, that we must be ho­nest. They bring a certaine iuridiciall sermon out of the lawes of men, as Cesar and his Clerkes teach. But how the hart is pu­rified, they haue neuer so much as vnderstoode or thought any thing thereof, or how loue is to be deriued to all states and condi­tions of men according to the word of God.

Thus must thou say moreouer euen in spiritual offices & states also: If I or any other shall preache to get some good benefice, whereas otherwise I would easily ceasse from doing this office, [Page 195] I may preache the Gospell, but my hart is not pure, but most plainly polluted. Therefore although I doe longe and much af­firme, that it is a good worke and a weighty office, yet doe I not performe it aright, forasmuch as I doe it not from the hart. How y ^e hart of a true Preacher & Minister ought to be affected. But then onely it is rightly done when the hart hath this affection: al­beit I must get my liuing thereby, yet this ought not to be the chiefe ende thereof, but because God hath called me vnto it, and hath committed it vnto me diligently to be done, it remaineth, that I doe with all diligence labour therein to the glory of God, and saluation of soules, which I doe otherwise also for the loue of the word, willingly and from my hart. Hereby I seeke neyther loue or friendship, nor honours, nor thankefulnes of men, but my workes come from the hart, which I first doe, before I obtayne any honour, glorie, rewarde, money, or fauour, although if those come and followe, I may haue and receiue them without sinne.

Lo, thus the word is the cause, foundation, ground, fountayne and springe of loue comming out of the hart, & of all good works that please God, which he can by no meanes away with, God requi­reth the hart. if the hart be not pure before: for neither are workes acceptable to men, which are done without the hart by dissimulation. Nowe it Cesar and men require the hart, although they can not see it, of howe muche greater estimation is that hart before God, which doeth all thinges for the wordes sake? Therefore he also suffe­reth his word to be preached, that we may order all our life ac­cording to the prescription thereof. And let not vs suffer our selues to be hindered, frayed from it, or discouraged with the let or hinderance of any thinge, although for it we shall suffer all kinde of losses, vnthankefulnes, contempt, &c: but let vs breake and goe through all brunts with a boulde and manly cou­rage, and say thus: we beganne nothinge for any mans sake, neither will we leaue of any thinge because of any man, but that we may doe that which is acceptable to God, we will goe on stil, howsoeuer thinges fall out with vs. They which doe thus, be­come men excellent and most highly to be esteemed, who are ready to doe all duties, and serue God with all readines of minde and loue not feyned. For the fountaine and springe is good, not deriued and brought in from without.

These thinges I thought good briefly to speake of the first [Page 196] part, howe the hart is purified by the worde alone, and not as the Munkes haue dreamed, by a fight taken vpon them against euill cogitations, & by feyning of good thoughts. For what thoughts soeuer thou shalt feyne, the hart shal remain vncleane, if the word of God be not in it, although it pretende a great shewe of a godly life, as Paule witnesseth. But this purenes, wherof he speaketh, doth extend farther then outward & corporal purenes doth, which the Iewes did vse, eating & drinking their hands being oftenwa­shed, which our religious men also vse in their fasting, diuersitie of apparel, orders and rites, &c: for this is called purenes of the spirit, which we then haue, when being instructed by the word of God, we know thereby how he is to be serued in euery state & cal­ling, and endeuour to frame our liues according thereunto.

The second part.Nowe followeth the seconde parte concerning a good consci­ence, whereof also we must intreate, to wit, that loue must come from such a hart, as hath a ioyful & quiet conscience, both toward God, A good and quiet con­science to­ward men. and also toward men. Toward men so, as Paule glorieth of him selfe, that he liued so, that he offended no man, troubled no man, was an euill example and burden to no man, but all that did see and heare him, must needes witnes, that he indifferently ser­ued all, helped all, counselled all, & delt friendly and gently with all. Such a conscience Moses also glorieth of against y ^e seditious, Numb. 16: Thou knowest that I haue not taken so much as an asse from them, neither haue I hurt any of them. And Ieremie chap. 18: Remember, O Lorde, how that I stood before thee to speake good for them, and to turne away thy wrath from them. Likewise doth Samuel 1. King. 12: I haue walked before you from my childhood vnto this day: beholde here I am beare re­cord of me before the Lord, & before his anointed: whose oxe haue I taken? or whose asse haue I taken? whome haue I done wrong to? whom haue I hurt? or of whose hand haue I receiued any brybe? and so forth as followeth in the same place. Such boa­sting & glory euery Christian must attaine vnto, that he do so liue toward euery man, and so exercise and shew his loue, that no man can worthely complaine any whit of him, whereby he shal trouble or dismay his conscience, but that all that wil confes y ^e truth, may be enforced to say, that he hath so liued, y ^t he hath bin an example to euery man of liuing wel, which will onely but follow him. And this is called a good cōscience before men, or against y ^e cōplaints [Page 197] and reprehensions of men. And albeit such a conscience is not a­ble to stand before the iudgement of God, no nor any purenes of the hart in the outward life and works of loue (we continuing in sinning often times before God) yet we must attaine vnto such a hart, that we may comfort our selues before him also, and say: this God hath bidden and commaunded to be done, therfore I do it with a pure hart and a good conscience, neither would I wil­lingly doe otherwise, neither of purpose hurt or trouble any man, but whatsoeuer I say and doe, that is willed and commaunded of God. Let no Christian suffer such a confidēce to be wrested from him, that he may boast him selfe by the worde of God against the whole world. For he that hath no regard how he leadeth his life, that he may stoppe the mouthes of all blamers and accusers, and cleare him selfe before all, and testifie that he hath liued, spoken, and done well, he I say is not yet a Christian, hauing not in him selfe a pure hart and loue. For we wil not presume of the doctrine of faith, as though that being had, euery man may doe what he list, whether it be profitable or vnprofitable to his neighbour, that we must in no case doe. Otherwise that doctrine should haue the name to giue licence and free libertie for euery one to doe what he will. But we must so behaue our selues, that we may ob­taine loue out of a pure hart and a good conscience, that no man may accuse vs of any crime.

And although these thinges be spoken of our life and works, and a Christian is an other maner of man before God, as we shall heare, yet we must earnestly endeuour our selues in this al­so, that we may be without blame before God. And when we shall not attayne thereunto, we must flie to prayer, and say be­fore God and men: forgiue vs our trespasses, &c: that at the least wise, our life may remayne without blame, What we must doe when we fayle in our dutie toward our neigh­bour. and we may ob­taine a good conscience before mē. And if this can not be brought to passe by perfect loue and purenes of the hart, yet let it be done by humilitie, that we may praye for, and desire of all men pardon of our offences, when as we haue not purely and perfe­ctly done our dutie, or are not able to doe it, so that thy neigh­bour may be enforced to say, albeit thou hast greatly hurt me, or hast not done thy dutie toward me, as it was meete, yet for­asmuch as thou humblest thy selfe, I will willingly forgiue thee, and take it in the best parte. And for this humilities sake [Page 198] I say that thou art a good man, which doost not stande obstinat­ly, as though thou wouldest aduisedly and of purpose offende a­gainst me, but doost turne thy selfe vnto loue. Therefore that life is as yet sayde to be without blame, which albeit it was sub­iect to reprehension, is with humilitie couered, and reformed, that no man can worthely complayne thereof. Thus the lawe should be expounded and handeled, that both loue toward euery man may rightly proceede out of a pure hart for God his sake, and the conscience may stande before the world. And this ought to haue bene practised of those vayne talkers in their Sermons, their colde trifles and vaine follies being neglected and left of. But that all these thinges may stande and be of force before God also, there yet remaineth one thinge, which pertayneth hereunto, which is that that followeth.

[Page 214] Mans wise­dom & rea­son is not a­ble to pre­uaile against the wisedome of God. IN this text is set forth vnto vs, how subtil reason and mans wisedome agree with the wisedome of God, and how fouly reason stumbleth, when it striueth to be euen most subtil and wise, as it here falleth out with the Pharisees, who notwithstan­ding were the best and most wise of the Iewes, which euen by this their subtiltie they declare: neuertheles their wisedome is here proued to be foolishnes. They could blame Christ neither for his preaching nor for his workes, and yet would they wil­lingly haue had occasion to put him to death, wherefore they thought to set vpon him most craftely and wilely, propounding a subtil question vnto him, the subtiltie whereof was such, that mans reason was not able to comprehend it, then which also a subtiller could not be inuented: and thus they speake vnto him:

The subtill question of the Pharisees propounded vnto Christ. Maister, we know that thou art true, and teachest the waye of God truly, neither carest for any man: for thou considerest not the persone of men. Tell vs therefore, how thinkest thou? Is it lawfull to giue tribute vnto Cesar or not. Here thinke they, we shal entrappe him. For he shalbe compelled to aunswere that tribute is either to be giuen, or not to be giuen. If he affirme that it is to be giuen, we haue ouercome him: but if he denie that it is to be giuen, then is he giltie of death. Whereas they say, Mai­ster, they will thereby moue him, and as it were constraine him to aunswere the truth. But whereas they say, We know that thou art true, they do thereby put him in minde of his duty. Whi­ther therefore should Christ turne himselfe? for there seemeth to be no way for him to escape, yet he would not for all that fall into their net. Was not this a subtil questiō? Do they not shew them­selues to haue bin sufficient craftie and wily ones? for which way soeuer the Lord had aunswered, he had bin taken. Was not this done also full warely and circumspectly? for they associate to themselues the ministers of Herode, thinking no other but to en­trappe him with deceit, that he should not by any means escape, thus casting in their mindes: Now we will meete with him well enough, if he denie that tribute is to be giuen, the Herodians are present, which shall forth with put him to death as a seditious felow, and one that resisteth the Romane Empire. But if he af­firme that tribute is to be giuen, he speaketh against the libertie of the Iewes, then will we stirre vp the people against him. For [Page 215] the Iewish people would be free, and haue their king of their owne stocke, euen as it was promised them both of Moses and God, that their kingdome should continue vntill the time of the true king, that is, of Christ. Euen as the Patriarch did prophe­cie thereof: Gen. 49 10. The scepter shal not depart from Iuda and a law gi­uer from betweene his feete, vntil Silo come. And therefore God did choose this people specially to himselfe, and made a kingdom of them, onely for Christes cause. Moreouer there were many sentences in the Scripture which declared that they should serue none, For they should be the chiefest and not the lowest, &c. Deut. 28.13. This and such like sayings the Scribes had beaten into the peo­ples heads, wherewith they were greatly disturbed: euen as at this day it is put into the peoples minde, that the Church cannot erre. Hereupon the Pharisees thought thus: If he affirme that tribute must be giuen, he blasphemeth G [...]d, he shalbe giltie of death, as one iniurious to God, and then shalbe stoned of the peo­ple. For God hath graunted and promised libertie vnto this peo­ple, and they were all euen in the middest of captiuitie the people of God. Howbeit at that time they wanted a king, as they do at this day. Wherefore diuers tumults, seditions, & vprores were stirred vp among them. For they were taught by the lawe, that they should haue a king of their own flesh and stocke, as it is said before, wherefore they did vncessantly striue against straunge kings and gouernments, vntill not a few of them at times were beaten & slaine. Neither did this happen seldom times, for they were a stiffenecked, obstinate, and vnruly nation, & therefore the Romaines which at that time did beare rule ouer them, did verie circumspectly gouerne them, and diuided the land into foure charges of gouernment, that being on euerie side kept in awe by the gouerners and presidents, they might not so soone flocke together and moue sedition, and that they might also be more easily resisted if at any time they should rise against the Romane Empire. Wherefore Pilate was appointed of the Romains lieftenant of Iudea, Herode Tetrarch of Galile, his brother Philip Tetrarch of Iturea, and of the countrie of Trachoni­tis, and Lysanias the Tetrarch of Abilene, as Luke rehear­seth them. And all this was done that they might keepe the Iewes vnder, whereupon the Iewes were inflamed with an­ger, and in a rage and furie, but specially in the time of Christ [Page 216] they would willingly haue had a king.

The subtill imaginations of the Phari­sees against Christ.Wherefore the Pharisees hauing foūd out this deuise, thought thus with themselues: Well, we haue the matter now at a good stay. The Romanes chalenge to themselues the gouernmēt, now if he aunswere vnto the question that tribute is not to be giuen, the lieftenant is at hand and ready to put him to death: if he aun­swere that it must be giuen, he shall stirre vp the people against himselfe, and so we shall assuredly by this meanes entrappe him: thus they supposed that either they should fynde cause of death in the Lord, or at the least make his doctrine to be nothing set by of the people. As the Iewes here do, so also do we, the chiefe and necessarie thinges being left, we are occupied about other mat­ters not necessarie. The Pharisees here moue a question, whe­ther they be free or otherwise: forasmuch as they had the Lawe and the word of God, they supposed that they ought to be subiect to none, but to their owne Kinge, yet they were now compelled to obey Cesar Emperour of Rome. They had Scripture con­cerning the loue of God and their neighbour, but that being left, they are occupied about other matters. It was promised vnto them, if they obeyed the precepts and commaundements of God, that they should then be a free people, they disobey and neglect Gods commaundements, and yet notwithstanding they wil be free, and haue their owne king. In like maner falleth it out with vs, we earnestly chalenge to our selues Christian liberty, and yet we thinke, that if we doe those thinges that seeme good in our owne braine and fantasie, we are thereby Christians, both faith and charitie being of vs neglected. But what doth Christ, the Pharisees so subtilly setting vpon him? he striketh them with their owne sword, and entrappeth them in their owne deuise, whereby they thought to haue entrapped him, aunswering nei­ther of those thinges which they hoped he would, as the Euan­gelist doth more at large describe, saying:

But Iesus perceiued their wickednes & said: VVhy tempt ye me, The wisdom of Christ in confounding the craft and subtilty of the Pharisees ye hypocrites? Shew me the tribute mony. And they brought him a peny. And he said vnto thē: VVhose is this image & super­scriptiō? They said vnto him, Cesars. Here thou plainly seest the wisedom & meruelous dexteritie of Christ, he willeth the tribute money to be shewed vnto him, and asketh of the image and super­scription therof. They aunswering that it is Cesars, he very well [Page 217] and most freely inferreth, that they are vnder Cesar, vnto whom they were compelled to pay tribute. As if he sayd: If ye haue so let in Cesar, that his money is coyned with you, surely he bea­reth rule ouer you, as though he should say: It is come to passe through your owne fault that Cesar ruleth ouer you. What should they say or doe vnto this question? They merueiled and went their wayes, they thought that they should notably haue o­uercome him, but for all their subtiltie and wisedom they were deceiued.

This is written for our comfort, The wisdom & strength of Christians that we which are Christi­ans may know that we haue such wisedom, as exceedeth all wise­dom, such strength and righteousnes, as whereunto no strength & righteousnes of man is like. For against the holy Ghost there is no counsell: this power and strength we obtaine through Christ, that we may tread sinne vnder foote, and triumph ouer death. When Christ dwelleth in vs by faith, we haue him which bringeth to passe such thinges, howbeit they are not throughly felt but in time of tentation. Wherefore when I stand in neede, he is present, and giueth vnto me strength, that I may courageou­sly passe through. We must not therefore be afraide that our do­ctrine shall perish and be put to ignominie and shame. For let all the wise men of the world rise against the worde of God, yea and be neuer so circumspect, and set them selues against it, yet shall they haue the foyle and be ouercome. It may be that they barke and bite, so that it seemeth vnto men, as though they would de­stroy the Gospell, but when they haue set them selues against it to extinguish it, they shall no whit preuaile, but in the snare that they haue layd for others, they themselues shall at length be ta­ken. As we see here in this text, and commonly in Paule, but spe­cially in the historie of S. Steuen, where we read how vainely his aduersaries vsed y ^e Scriptures, yea those that they vsed were against them selues. For the Iewes did accuse Steuen, that he had spoken both against the temple, and against God which com­maunded the temple to be builded, bringing & alleaging Scrip­tures, whereby they thought to conuince and condemne him. But Steuen being full of the holy Ghost, shewed them in order out of the Scripture, how that God dwelleth not in tēples made with handes: Dauid would haue built him an house, but God refused it. What was the cause hereof? A long time before Dauid was [Page 218] borne, God dwelt among his people. He surely should be a mise­rable God which should neede a house. And so he confirmeth by many histories that God doth not dwell in houses or temples made with handes. What should the Iewes doe here? they did manifestly acknowledge their owne Scripture, which they had brought against Steuen. So all they shall be put to shame and o­uerthrowne, which set them selues against the wisedom & worde of God.

The wisedō & power of y ^e world shall neuer be a­ble to extin­guish or sup­presse the Gospell.Wherefore let no man be afraide, albeit all the wisedom and power of the world striue against the Gospell, although it would extinguish it euen by sheding of blood. For the more blood that is shed, so much more is the number of Christians increased. The blood of Christians sayth Tertullian, is seede whereof Christi­ans growe. Satan must be drowned in the blood of Christians. Wherefore it is not violence and force that is able to suppresse the Gospell: for it is like vnto a palme tree, which hath this na­ture and qualitie, that albeit a weight be layd vpon it, yet it al­wayes riseth and lifteth vp it selfe against the weight. Such a na­ture also hath the Gospell, for the more it is striuen against, so much more are the rootes thereof spred abroade, and the more mightely that it is oppressed, by so much doth it more and more grow and increase. Wherefore there is no cause that we should be afraid of power, Not perse­cution and trouble, but too much prosperitie is to be feared of Christians but rather that we should feare prosperitie & merie dayes, which are able to hurt vs more then anguish & per­secution. Neither let vs be afraid of the subtiltie and wisedom of the world, for they can not hurt vs, yea the more that they striue against the truth, so much more pure & cleare is the truth made. Nothing therefore can come better to the Gospel, then when the world with his force and wisedom setteth it selfe against it. The more vehemently sinne and Satan doe fight against my consci­ence, so much stronger is my righteousnes made. For if sinnes do vrge and disquiet me, I doe then more ardently pray and cry vn­to God, and so my faith is more and more increased and strength­ned. 2. Cor. 12.9. This is that which S. Paule meaneth when he saith: Power is made perfect through weakenes. Forasmuch therefore as we haue so great a treasure, which is increased and strengthned by persecutions and aduersitie, there is no cause that we should be a­fraid, but rather that we should with a cheerefull mind reioyce in tribulation, as S. Paule sayth Rom. 5. according as the Apo­stles [Page 219] did, who with great ioy departing from the councells, Act. 5.41. gaue God thankes, that they were counted worthy to suffer rebuke for the name of Iesus.

If the deuill were endued with such wisedom, that he would be quiet, and suffer the Gospell to haue free course, he should not suffer so much losse. For when the Gospell is not impugned, it is as it were wasted with rust, neither hath it occasion to shew forth the vertue and power thereof. We liue therefore here secure as yet, for no man striueth against vs, wherefore we continue still as we were before, yea (alas) we become worse and worse. Where­as some of our aduersaries haue set vpon vs by writing, that per­taineth to a few. For inasmuch as they haue written against vs, they haue thereby done nothing els, but as it were blowen the fire, but if we had bene throwne into the fire, or slayne with the sworde, the number of Christians would be greater amonge vs. Wherefore this is a comfort vnto vs, The com­fort of Chri­stians in ten­tation. if we at any time be temp­ted, that Christ is ready to helpe vs, & reigneth among vs, yea he is so neare vnto vs, that alwaies through him we may ouercome, as long as we beleeue and trust in him: Howbeit when we are touched with no aduersitie, he doth litle or nothing, but when we are fought against and oppressed, he is present, and bringeth all our enemies to confusion.

We haue moreouer to learne here that they which are wise & mightier then other, The most wise & mighty of the world doe oftentimes striue most against God. which are endued with the chiefe giftes of vnderstanding and nature more then other, which excell in grea­ter industrie, learning and readier ca [...]citie then other, which are fit to ouersee other, and can gouerne all thinges best, that they I say, doe many times most of all other resist God and faith, & trust more to their owne strength and reason then to God. For they are caried so farre by their venimous nature, that they neither can nor will vse those things to the commoditie and profit of their neighbour: but trusting to their owne giftes and abilitie, they hope that now they shall obtaine this, now that, neither doe they thinke that they shall haue neede of Gods helpe also thereunto: As it appeareth here in the Pharisees and Scribes, who were certaine, as they supposed, that if they so set vpon the Lorde, it could not be, but that they should then entangle him. For it is vn­possible, thought they, that he should here escape vs, we shal here hold him as it were falne into a net, whether he affirme or deny [Page 220] that tribute must be giuen. Marke moreouer how subtle and per­uerse y ^t wit of mans nature is, The nature of man vntill he be rege­nerate by y ^e spirit of God is wholy corrupt and vn­pure. which is here very liuely set forth. There is nothing els in man but wickednes, delusion, guile, de­ceits, lying, fraude, and all kind of euill, yea of nature man is but lyes and vanitie as the 116 Psalme sayth. We must not trust a­ny man in any thinge, doe not perswade thy selfe, that any man speaketh the truth vnto thee, for whatsoeuer man speaketh it is a lye. Why so? The fountaine or springe head, that is, the hart is not sincere, wherfore neither can the riuers be pure. And for this cause the Lord doth commonly call men the generation of vipers and broode of serpents. Is not this a goodly title of man?

Let any man nowe goe, and glory of his owne righteousnes, strength or free will. Before the world in deede some man may be, and gloriously appeare goodly, righteous, and holy, but there is nothing els, but a generation of vipers and broode of serpents, and that especially in those that seeme most excellent, most pre­tious, most wise, & of greatest vnderstanding. If thou go through euen all the histories of the Greekes, Iewes, & Romanes, thou shalt find the best and wisest Princes of all, which haue gouerned the affayres of their Empire prosperously, thou shalt find them I say to haue thought nothing of God, but onely trusting to them selues, to haue acknowledged nothinge as receiued from God. Hereupon it is gathered, that the lesse a man excelleth in wise­dom before the world, so much lesse doth he commit against God. For they that excell in counsell and authoritie before the sight of the world, doe for the most part deceiue and lye more then others. thinking, that if they dealt by delusions and deceit, their fraude & iniquitie is not perceiued: for they can after a prety sorte cloke their craft and subtiltie. But the holy Ghost hath a most cleare & bright sight, which they can not auoyde, but they shall be espied. The Scripture doth often times call such, lyons, wolues, beares, swine, and cruell beastes, inasmuch as they rage, and deuoure and consume all thinges with their fraude and deceit. Wherefore in the old Testament the Iewes were forbidden to eate of certaine beastes, as of those already rehearsed, and of others, for this one cause especially, that it should be a type and example to vs, wher­by we might perceiue, that there are some mē, which are strong, mighty, rich, witty, learned, skilfull, and wise, which are to be a­uoyded and eschewed as a certaine vncleane thing, and as such as [Page 221] seduce and deceiue others with their fayre shew, might, and wise­dom. For neither shall they be counted for such, neither will any man thinke them to be such, as doe so much as thinke any euill in their hart, much lesse doe it. Wherefore thou must put no trust & confidence in any man, trust not vnto him, for he will deceiue thee wherein soeuer he is able. Againe if thou trustest man, thou art a­gainst God, in whom thou puttest not thy trust. It is written in the 17 chapter of Ieremie: Cursed be the man that putteth his trust in man, and, Blessed is the man that putteth his trust in the Lord.

Some man may now say: How shall we doe then? An obiectiō One man must haue dealing with an other, otherwise howe can the life of man continue? We must buy, we must sell, we must vtter and chaunge our wares with men: Now if one should not trust an o­ther, the whole trade of mans affaires should be in perill, yea and perish. I say that no man can deny, The aunswer but that there must be mutual dealings among men, and that one doth neede the helpe and tra­uell of an other. But this I will haue, that whatsoeuer dealing thou hast with men, either in buying or selling, thou count it for a thinge vncertaine, which thou must neither trust, nor build vpon it. For this is certaine, as soone as thou shalt trust to man he will seeke to deceiue thee, forasmuch as the nature of man, as it is of it selfe, can doe nothing but lye and deceiue. Yea all thinges in man are vncertaine, both his works and words, there is nothing in him, but lightnes and vnconstancie, We must put all our hope and trust in God onely. which thou mayst boldly beleeue to be true. Wherefore all our hope and confidence must be reposed in God alone, and after this sort we must say: Lorde, giue thou me grace that I may direct & order my life, my soule, my body, my substance and goods, and whatsoeuer is mine, ac­cording to thy diuine will, for I beleeue in thee, I trust in thee, doe not thou forsake me in so perilous dealing with this or that man: I put no trust in man. If thou knowest that it is good for me, make him to deale faithfully with me: if thou knowest that it will be to my hinderance and hurt, helpe me to auoid it, for thy will onely pleaseth me, which I wish alwayes to be done.

As soone as thou thinkest in thy mind: He is a good man, and one that wil keepe his promise, I am sure that he wil not deceiue me, but wil deale faithfully, euen then hast thou fallen from God, and worshipped an idoll, putting thy trust in a lyar. Wherefore [Page 222] when thou hast any dealing with man, thinke boldly: If he deale faithfully, it is well, if he doe otherwise, in the name of God, let him goe, I will commit all thinges to the will of God, he shall prosperously bring them to passe. Of such a false and vngodly confidence reposed in men, How y ^e wor­shipping of Saincts crept in amonge Christians. that euill crept in among Christians, namely the worshipping of Sainctes, whereby the Christian Church, that is, the true congregation of the faithfull, hath suffe­red exceeding great hurt and incomparable ruine. For what o­ther was the seruice and worshipping of Sainctes but a deuilish thing? When as men vsed to reason after this sorte: This man was very holy, that which he taught, he did, whom we wil follow, and doe the like. Hierome, Augustine, Gregorie sayd this, there­fore is it true, & therefore will I beleeue it. Frauncis, Benedict, Dominicke, Bartholomewe liued thus, they did this and that, I will imitate their life and workes. Moreouer Augustine was sa­ued by this rule, wherefore I also shall be saued by it. Fy, howe vnstable and miserable a thinge is this, they are onely lyes and dreames of men, there is not in one word mention made here of Christ and his word, but they are onely the vaine inuentions and trifles of men. I would vtterly breake the rule of Augustine, if he therefore ordayned it, thinking to be saued thereby. So blind and without vnderstanding is reason, that it receiueth the dotages & vaine inuentions of men, when as notwithstanding the worde of God onely is to be receiued in matters of saluation, as if Herod, Pilate, Caiphas, & Hannas should preach the Gospell, I ought to receiue it. Againe, if those that are counted holy, should rise and preach lyes, also rules, habits, shauings, ceremonies, and such like vaine inuentions of men, I ought in no wise to receiue them, for we must here haue respect, not to the persons, but to that which they preach.

Doost thou presume to be wiser then all the fathers & saincts, then all the Bishops and Princes of the whole worlde? Thus may some man obiect against me. Farre be that from me. For I doe not contend to be wiser then they. But this without contro­uersie is thus, that whatsoeuer is wise, great, liberall, mighty & strong before the world, doth seldom or neuer agree with y ^e word of God. For so it falleth out, that they that are such doe for the most part persecute the Gospel, and if they were not so great, the Gospell should not so greatly shine forth and triumphe. The Ro­mane [Page 223] Emperours Hadrian, Traian, Diocletian were the most wise Cesars of all, whose gouernment was so liked of, that it was praysed of the whole world, yet they persecuted the Gospell, and could not abide the truth. The same we find written of the Kings of the Iewes, as of Achas and others, which gouerned their kingdom very well, yet despised the word of God and disobeyed his commaundements. We in our time had neuer such Empe­rours or Princes, as are comparable to them. But it ought to be verified in these, that God would by foolish preaching confound the wisedom of this worlde, as Paule sayth 1. Cor. 1. All these thinges are shewed vnto vs in this text which we haue in hand, which hath a simple and a sclender shewe and appearance of it selfe, but yet containeth many thinges in it most worthy the no­ting. Now how the Lord concluded with the Pharisees, when they had shewed him the tribute money, and had aunswered that it was Cesars image and superscription, the Euangelist decla­reth, saying:

Giue therefore to Cesar the things which are Cesars, and giue vnto God those things which are Gods. Although they had de­serued no such thing of the Lorde, The sword and office of the Magi­strate confir­med by Christ. neuertheles he teacheth them the right way. And in these wordes he confirmeth the sword and office of the Magistrate: they hoped that he would condemne & resist him, but he doth nothing lesse, for he commendeth and pray­seth him, commaunding that they giue vnto him those thinges that are his. Whereby he plainly will haue, that there be Magi­strates, Princes, and Rulers, vnder whose gouernment we must liue. Neither must we care whether they vse and exercise their rule and authoritie well or ill, we must haue regard onely to their power and office, for their power & authoritie is good inasmuch as it is ordained & 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 tyrannes: for whereas they abuse the power giuen vnto them of God, they shall surely be compelled to giue an account thereof. The abuse of a thing doth not make that thing euill, which is in it selfe good. A chayne of golde is good, A similitude. neither is it therefore made worse, for that a harlot weareth it a­bout her neck, or if one should put out myne eye with it, should I finde fault in the chayne therefore? In like maner the power of the Prince must be borne, for if he abuse his office, he is not to be [Page 224] counted of me as noe Prince, neither belongeth it vnto me to re­uenge or punish it in him. I must obey him for God his cause on­ly, for he representeth the place of God. How grieuous thinges soeuer therefore Magistrates shall exact, I must for God his cause beare them all, and obey them, so farre as they be not con­trary to Gods commaundements. If they doe iustly or vniustly, it shall in due time appeare. Wherefore if thy substance, life and body, and whatsoeuer thou hast should be taken from thee by the Magistrates, thou mayst say thus: I willingly yeeld them vnto you, and acknowledge you for Rulers ouer me, I will obey you, but whether ye vse your power and authoritie well or ill, see you to that.

Moreouer whereas Christ sayth: Giue vnto Cesar the things that are Cesars, and vnto God those thinges that are Gods. We must vnderstand that vnto God pertaineth honour, What things must be gi­uen vnto God, & what vnto Cesar. we must ac­knowledge him for the liuing, omnipotent, and wise God, and as­cribe vnto him what good thing soeuer can be named. And albeit we doe not giue him this honour, he notwithstanding easily kee­peth it, for nothing is either added to, or taken from him by our honouring. Howbeit in vs he is true, omnipotent, and wise, when as we count him so, and beleeue that he is such a one, as he suffe­reth him selfe to be sayd to be. Nowe vnto Cesar and the Magi­strate feare, custome, tribute, obedience, &c: are due. God requi­reth especially the hart, the Magistrate the body and goods, ouer which he executeth his office in y ^e place of God, which S. Paule doth most notably in plaine and manifest wordes declare Rom. 13: Let euery soule be subiect vnto the higher powers: for there is no power but of God: and the powers that be, are ordained of God. VVhosoeuer therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receiue to them selues condemnation. For Magistrates are not to be feared for good workes, but for euill. VVilt thou then be without feare of the power? doe well: so shalt thou haue prayse of the same. For he is the Minister of God for thy wealth, but if thou doe euill, feare: for he beareth not the sword for nought: for he is the mi­nister of God to take vengeance on him that doth euill. VVher­fore ye must be subiect, not because of wrath onely, but also for conscience sake. For, for this cause ye pay also tribute: for they are Gods Ministers, applying them selues for the same thinge. [Page 225] Giue to all men therefore their dutie: tribute, to vvhom ye ovve tribute: custome, to vvhom custome: feare, to vvhom feare: ho­nour, to vvhom ye ovve honour. And therefore also are Magi­strats ordayned of God, that they may defende & maintaine pub­like peace, which alone exceedeth all worldly good thinges: we felt a litle in the last cōmotion of the common people, what losse, miserie, calamitie and grieuous sorrow conspiracie and sedition bringeth in the world. God graunt that it may so continue, that we trie it no more. Thus much shall suffize to haue bene spoken for the exposition of this text.

Whereof the present text intreateth.THE Apostle in this text teacheth, not of faith, but of workes the frutes of faith, shewing how the life of a Chri­stian ought to be ordered and framed according to the flesh outwardly among men. For how we must liue in the spirit and before God, faith doth teach, whereof Paul a litle before this place hath at large and euen apostolikely entreated. Yea if we consider this text well, it doth not so much teach, as prouoke, ex­hort, moue, and stirre vp them which are already taught, what they must do. The office of preaching di­ [...]d [...]d into partes. For Paul diuideth the office of preaching into two parts, into doctrine and exhortation, Rom. 12. Doctrine is, whē one teacheth that which was not knowne before, whereby men [Page 235] are instructed & come to vnderstanding. Exhortation is, when y ^e preacher moueth & prouoketh vnto y ^t which is already knowne. Either is necessarie to be done of him, who will christianly perfourme the duty of preaching, wherefore Paul doth verie earnestly apply himselfe to both, and that his exhortation may be more effectuall, & may more acceptably enter into the mindes of them whom he hath purposed to exhort, he vseth certaine elegant and figuratiue speches, and doth with an adorned maner of spea­king allure their mindes vnto him. For the wordes, sleepe, dark­nes, light, waking, armour, workes, the day, the night, which he here vseth, are all spoken figuratiuely, by which other thinges are signified, then their nature and proprietie doe beare: for he speaketh not of the naturall night, daye, darkenes, armour, wa­king, sleepe, &c: but he resembleth by these naturall thinges a certaine likenes to our mynde, whereby he may more forcibly prouoke and bring vs to those spirituall thinges. As if he saide, ye see how men to get the riches of the present time, which do soone perish, rise early, and laying asyde the workes of darkenes, ap­plie themselues to the workes of the day, after the night is pas­sed, and the day is come: with how much greater diligence ought we, shaking of our sleepe, to rise early, and casting awaye the workes which we did while it was yet darke, to applie our selues now to those workes which are agreable to our light, for­asmuch as the night is now passed, and the daye of our saluation hath appeared?

By sleepe he signifieth euel workes which are voide of faith: What the Apostle mea­neth by the words, slepe, to rise, &c. for sleepe is a worke properly meete for the night, and that he meaneth thus, he sufficiently declareth, when he by and by after addeth: Let vs cast awaye the workes of darkenes. So contrari­wise, to wake and to rise signifie good workes which come of faith. For as sleepe pertaineth properly to the night, so to rise is properly agreable to the morning and daye. Whereupon it is sayd 1. Thess. 5: Beloued brethren, ye are not in darkenes, but ye are all the children of light and of the daye: we are not of the night, neither of darkenes, wherefore let vs not sleepe as do other, but let vs watch and be sober. For they that sleepe, sleepe in the night, and they that be dronken, are dronken in the night. But let vs which are of the day, be sober, putting on the brest plate of faith and loue, and the hope of saluation for an helmet. [Page 236] For God hath not appointed vs vnto wrath, but to obtaine sal­uation by the meanes of our Lord Iesus Christ, which died for vs, that whether we wake or sleepe, we should liue togither with him. It is sufficiently manifest, that the Apostle doth not in these wordes forbid vs the sleepe of nature, neuertheles he draweth a similitude from naturall sleepe and waking, to spirituall, that is, to a good and euell life. And to be briefe, to rise out of sleepe is here the very same thing that the Apostle writeth, Tit. 2: That grace of God, that bringeth saluation vnto all men, hath appea­red, & teacheth vs that we should denie vngodlynes & worldly lustes, and that we should liue soberly and righteously, and godly in this present world: looking for that blessed hope and appearing of the glorie of that mightie God, and of our Sauiour Iesus Christ. For that which he calleth in these wordes, to deny vngodlines and worldly lustes, he calleth in the text which we haue in hand, to arise from sleepe, and that which he termeth to liue soberly, and righteously, and godly, that he calleth in our present text, to watch, and to put on the armour of light, and whereas he sayth: the grace of God that bringeth saluation, hath appeared, that he calleth here the day and light, of which we wil hereafter speake more at large.

Naturall and spiritual slepe cōpared to­gither.Now let vs see what likenes there is betweene naturall and spirituall sleepe. He that sleepeth naturally, neither seeth, nor feeleth any of those good thinges that are in the world, but lieth among those thinges which are euen next adioyning vnto him, as it were dead, seruing to no vse, neither regarding any thing at all. For albeit he liue in himselfe, yet is he as dead to all other. Againe, in stede of true thinges, he is in dreames wholy occupied with vaine images and formes of thinges, which appeare true, and is so foolish that he embraceth those vaine formes, and thin­keth them to be true thinges. But when he waketh, those images do togither vanish awaye, and the man beginneth to be occupied with true thinges. After the same maner almost it is, when one is as it were swallowed vp of vngodlines, for he sleepeth, and is like a dead man before God, neither seeth he, neither feeleth any of the good thinges, which are good thinges in deede, namely, those spirituall good thinges, which are promised & offered him by the Gospell, albeit they be iust by him. For those thinges are seene and felt by faith alone, otherwise they are remoued from [Page 237] all sight and feeling. Wherefore as long as by reason of the sleep of his vnbeleefe, he can haue neither any regard or sense of true good thinges, which are verie neere him through the Gospell, he busieth himselfe with the false good thinges of this world, as riches, promotions, and pleasures, which being compared vnto eternall life, vnto heauenly ioy, and that perfect saluation which commeth to the godly, are altogither as dreames, and as those vaine visions compared to naturall thinges, whereof they are onely representations. But when man awaketh, and hath recei­ued faith, all regard and desire of those false good thinges of this present life vanisheth awaye, and he acknowledgeth that they are nothing els but meere vanitie and falshood, euen as those visions do quite fade away as soone as a man awaketh out of naturall sleepe. Hereof the 76. Psalme speaketh? They haue slept their sleepe, and they whose handes were mightie, haue found no­thing. And Psal. 73: Like as a dreame when one awaketh, so shalt thou make their image to vanish out of the citie. And Esay 29: As whē a hungrie mā dreameth that he is eating, & yet whē he awaketh his soule is emptie: or as when a thirstie man drea­meth that he is drinking, and when he awaketh he is yet faint, and his soule hath appetite: euen so shall the multitude of all nations be, that fighteth against mount Sion. See how con­temptuously and disdainfully the Prophet speaketh of the chiefe power, riches, pleasures and promotions of the world, and like­neth them to dreames and most vaine visions wherewith they which are asleepe are deluded. What other durst say, that the good thinges, riches and power of these Kings, Princes, and rich men, are nothing els but dreames, when as for them men mingle earth with heauen, fyer with water, raging without measure and ende in the world? But the cause hereof is, for that they yet sleepe, therefore they do yet see nothing hereof, as they want fayth, so also are they destitute of this light.

For now is our saluation neerer, then whē we beleued. What meane these wordes? did we beleeue before, The promise of God con­cerning sal­uation by his Sonne. and do we not be­leeue now? Here we must call to minde that which Paul writeth Rom. 1: that God promised the Gospell by his Prophets in the holy Scriptures, cōcerning his Sonne Iesus Christ our Lord, that all should by him be saued, according to that which was said vnto Abraham Gen. 22: In thy seede shal all the nations of the [Page 238] earth be blessed. This blessing promised to Abraham in his seede, is nothing els, but grace and saluation in Christ offered to the whole world by the Gospell, which Paule so interpreteth Rom. 4. and Gal. 3. For Christ is that seede of Abraham, that is, as he is man, his flesh and blood, by whom and in whom shal­be blessed, as many as beleeue in him, and call vpon him. This promise was afterward by the Prophets continually more and more declared and preached, for they did all write of the com­ming of Christ, of the grace which he should bring, and of the Gospell, which Peter also witnesseth Act. 4. This promise of God all the faithfull beleeued which died before Christ was borne, who by this faith were saued, and obtained saluation in Christ and through Christ. Hereunto Paul now had respect when he said: Our saluation is now neerer, then when we belee­ued. For that which he saith is thus much in effect: We belee­ued in time past that the promise made vnto Abraham, should be fulfilled, now is it fulfilled, and those thinges that we beleeued should come to passe, are now present: Christ is come, the Gos­pell is reuealed and published, and the blessing which we looked for, is spred ouer the world, all thinges which we taried for, and beleeued being promised, are come. And hereby the Apostle signified the spirituall daye, whereof he speaketh afterward, which is properly the beginning and manifestation of the Gos­pell, whereof we will hereafter speake.

Now by this, that those thinges which we beleeued should be fulfilled, are now fulfilled, our faith is not any whit made voide or frustrate, but much more sound and perfect. For as they of the olde time before Christes incarnation beleeued the pro­mise of God which should be fulfilled, so do we beleeue that the same is fulfilled, The faith of them which liued before Christes in­carnation & theirs which liue after it, all one in it selfe. and the faith is altogether the same in it selfe, but that our faith followed theirs, as the fulfilling followeth also the promise. For either faith trusteth in the seede of Abraham, that is in Christ, theirs before his incarnation, ours after it. Wherefore he that should at this day beleeue with the Iewes that Christ is to come, should make God a lyer, as though he had not yet fulfilled his promise, which he hath fulfilled, and being fulfilled would haue it published and preached. So also should saluation be yet farre from the beleeuers, which we should looke for being as yet to come, in the time that shall hereafter follow. [Page 239] Of this double faith Paul speaketh Rom. 1: By the Gospell righteousnes, which God giueth, is reuealed from faith to faith. What meaneth this, from faith to faith? nothing els, but that albeit the faith of the Fathers and our faith is the same, whereby it is beleeued in Christ either to come, or which hath already ap­peared: yet the Gospell doth lead from their faith to ours, so that it is now necessarie not onely to beleeue the promise that was to be fulfilled, but also that it is fulfilled, which it did not behoue A­braham and the other Fathers to beleeue, although they had the same Christ which we haue. For there is one faith, one spirit, one Christ, one communion of all Saincts, this difference one­ly there is betweene vs, that they went before Christ, we fol­low him.

We haue therefore beleeued, and we do also beleeue, to wit the Fathers and we, with a like and common faith in the same Christ, although not after the same maner, as it is saide. And as by reason of this communion of faith which we haue a like in the same Christ, we say: we haue beleeued, or we did beleeue, when as not we, but the Fathers haue beleeued or did beleeue: so they againe did say, that they should heare, see, and beleeue in Christ, when as not they, but we do liue in that time. We read not in a few places of the Scriptures, that they which were before the incarnation of Christ, tooke vpon them the person of them which are after it, and they which are after it, of them which were be­fore it, because of the communion of faith, and the same Christ, which they haue in common, and so there is as it were one com­panie of beleeuers. Now whereas the Apostle saith, How saluatiō is neerer vn­to vs then it was to the beleuers be­fore Christes incarnation. that salua­tion is now neerer vnto vs then when we beleeued, that is, when our Fathers those auncient beleeuers did looke for it to come, we must not vnderstād it of the neerenes of possession, as though we now had it neerer and more certainly then they, for the Fa­thers had altogither the same faith, as it is said, and the same Christ, wherefore saluation was as neere vnto them as vnto vs. For Christ yesterday, and to day, the same also is for euer. Heb. 13. Christ continueth the same from the beginning of the world euen vnto the end, by whom all are saued alike. But Paul spea­keth of the neerenes of reuealing, that what soeuer thinges were saide before concerning Christ, they were now fulfilles, death being ouercome, the Lord did sitte at the right hand of the Fa­ther, [Page 240] the Gospell was preached abroad in the world, by which Christ did come vnto all in the whole world, for this cause Paul sayth that our saluation is neerer then when it was hidden, and knowne vnto few men: because that Christ being not yet glori­fied, it was not meete that the preaching of saluation should be made publike or common.

Whereas therefore the Apostle sayth here, Our saluation is now neerer vs, he sayth the same thing in the Epistle to Titus in other wordes: The grace of God, which bringeth saluation, hath appeared, that is, hath sprong forth, and is euerie where commonly preached: although it was not hid before in any of the Saincts, notwithstāding it was not yet commonly knowne vnto the world. After the same sort the Scripture speaketh in many places, when it sometime saith that Christ is to come, sometime, that he is come, although he alwayes hath bin, and is in all the elect. Howbeit because he had not before his resurrection come to all by publike preaching, the Scripture speaketh diuersly of his comming. For because of this publike preaching he came in the flesh, being made man, for his incarnation had not bin profi­table to any, The cōming of Christ by y ^e preaching of the Gos­pell. if the Gospell had not thereupon bin preached, by which he came into the whole world, and whereby it is common­ly knowne, why he was made man, whereby that blessing pro­mised to Abraham, is now published, and made common to all which by the Gospell beleeue in Christ. Hereupon Paul sayth verie well, Rom. 1. that the Gospel was promised of God, &c. as though he would say, although God hath promised euerie where in the writinges of the Prophets his sonne in the flesh, yet foras­much as all that should be done, that the Gospell might be prea­ched abroad in the world, whereby he commeth spiritually to the myndes of the beleeuers, (which comming onely bringeth sal­uation, and is farre to be preferred before that comming in the flesh, inasmuch as it was done because of this) I say rather that God promised by the Prophets in the Scriptures the Gospell concerning his sonne. For God considered the Gospell and our faith in all these thinges, for which he would also haue him to be made man, that the Gospel might be preached of him, that being made man, he hath saued vs by his death, and that the saluation which he hath wrought, might go into the whole world, and be made neere vnto all. Some haue taught fower comminges of [Page 241] Christ, according to the fower sundayes in Aduent as they call it, but this comming of Christ by the Gospell, which is most ne­cessarie of all, and of which all do depend, of which Paul here speaketh, this cōming I say, they could not see, inasmuch as they are ignoraunt, both what the Gospell is, and to what end it was giuen. They babbie many things of the comming of Christ, and neuertheles they driue him further from themselues, thē heauen is distaunt from the earth. For what can Christ profit any man, which doth not possesse him by faith? or how can any man pos­sesse him by faith, where the Gospell is not preached?

The night is passed and the day is at hand: By the daye what is signi­fied. His meaning in effect is, that saluation is at hand. For by the day Paule vn­derstandeth the Gospell, namely, that it is that daye, whereby our hearts and mindes are enlightned, therefore such a day being sprong, our saluation 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, giueth light vnto all men, raiseth all out of sleepe, sheweth true and eternall good things, wherein we may be hereafter occupied, What is here ment by the night. and may walke honestly in this day. Contrariwise, by the night all doctrine is to be vnderstood, which is not the Gospell, beside which none can bring saluation. But if thou do a litle more exactly wey the wordes, thou shalt see that Paule describeth that part of the daye, which is most de­lectable of all, and most full of all pleasauntnes, namely the ioy­full and amiable morning, and the rising of the sunne. For it is the morning when the night is gone and ended, and the daye is nowe come, whereupon all thinges are meruelously cheered and recreated, the birdes sing, other lyuing creatures doe stirre vp with alacritie and ioyfulnes: men being as it were made aliue againe, doe goe forth to their labours: all thinges, the daye springing, and the morning shining, are so affected, as though the world were renued, and all thinges restored to life againe.

Wherefore in many places of the Scripture, the ioyfull, The prea­ching of the Gospell like­ned to the morning. pro­sperous, and quickning preaching of the Gospell is likened to the morning and the rising of the sunne, as it is here of Paule who calleth the Gospell the day sprinking or arising. Also Psal. 110: In the daye of thy power shall the people offer thee free will offeringes, of the wombe of the morning shall the dewe of [Page 242] thy children spring. Here also the Gospell is plainly called the wombe of the morning, and the daye of the power of Christ, wherein we are conceiued and borne the children of God as deaw, to wit, without the labour of men, by the onely grace of the holy Ghost from heauen. The most pleasaunt and comforta­ble sunne Iesus Christ maketh this daye, whom the Scripture hereupon calleth the sunne of righteousnes. Christ the sunne of righteous­nes. God sayth Mala. 4: To you that feare my name, shall that sunne of righteousnes arise, and helth shalbe vnder this winges. For as many as be­leeue in Christ, do receiue of him the beames of his grace and righteousnes, and doe obtaine saluation vnder his winges. Whereupon it is saide Psal. 118: This is the daye which the Lord hath made, we will reioyce and be glad in it, as though he saide: This corporall sunne maketh the corporall daye, but God himselfe maketh this daye, euen he is that sunne, from whence those beames and that daye come, wherewith the whole world is enlightned. Finally, hereupon he calleth himselfe the light of the world, Ioh. 9. And Psal. 19: The heauens de­clare the glorie of God, that is, euen as these bodily heauens do bring the sunne and the day, and the sunne is caried in them, so the Apostles haue in themselues, and bring by preaching, the true sunne, which is Christ, &c: Whereupon it followeth: In the heauens he hath set a tabernacle for the sunne, which com­meth forth as a bridegrome out of his chamber, and reioiceth as a giant to runne his course. His setting forth is from the vtmost part of heauen, and his circuit vnto the vtmost part thereof: and there is nothing hid from his heat. All this is said of the excee­ding pleasaunt beginning or rising of this day, that is of the Gos­pel, which the Scripture euery where meruelously setteth forth. For it is a word which quickneth, maketh glad, willing, cheere­full, and ready to do good workes, and finally it bringeth with it all good thinges. Wherefore it is called the Gospell or glad tydinges, for that it is a pleasaunt, and prosperous message of the grace of God, and of all good thinges.

The Gospell reuealeth vnto vs all thinges that are needfull for vs to know.But who is able to rehearse all those thinges, which this day reuealeth & maketh manifest vnto vs? For it teacheth all things, what God is, what we are, whatsoeuer is past, and to come, of heauen, hell, the earth, Angels and Deuels. By this lampe is shewed vnto vs, how we ought to behaue our selues in all these [Page 243] thinges, and toward all, from whence we are, and whither we go. Yet neuertheles Satan hath deceiued vs miserable creatures, that neglecting such a day, whereby all thinges might be cleere and manifest vnto vs, we seeke the truth of Philosophers and heathen men, who haue not so much as by a dreame knowne any whit of these thinges, and so we haue suffered our selues to be blynded with mens traditions, and to be thrust backe againe in­to the night. For it is not light, whatsoeuer is not this day, otherwise Paul and the whole Scripture should in vaine extoll this day alone, and call all other beside it the night. Surely the burden of Gods displeasure must needes be most grieuous, for that contrarie to so plaine and manifest places of Scripture, we haue sought an other light, although the Lord himselfe cal­leth himselfe the light and sunne of the worlde. And if other proofes were wantinge, this one is sufficient, that vniuersi­ties doe so impudently both set vp and glorie of Aristotle as a light vnto them, in whom they exercise themselues much more then in Christ, yea nothing in Christ, but altogither in A­ristotle.

Let vs therefore cast awaye the workes of darkenes, and let vs put on the armour of light. As Christ is the sunne, By light is here signified and ment faith. and the Gospell the daye, so fayth is the light whereby to see and watch in this daye. For it would not profit, albeit the sunne did shine, and make the day, if the eyes did not perceiue the light. Where­fore although the Gospell be begon and preached in the whole world, yet none are lightened, but they that receiue it, and by fayth being made capable of the light, doe arise out of sleepe. But to them that as yet sleepe this sunne and daye bring no pro­fite, of which they receiue no light, no more then if no sunne or daye had shined. And this is that season and hower, where­of he speaketh: VVelbeloued brethren, forasmuch as we know this, that it is now time that vve should arise out of sleepe, &c. It is a spirituall time and season, although begun in this out­ward time, as it doth daily also come, wherein we ought to arise out of sleepe, and lay aside the workes of darkenes. Where­by Paule sheweth that he doth not speake to them, which are yet voide of fayth: for as it is saide, he teacheth not faith here, but the workes and frutes of fayth, when as he saith: We know that the time is come, and that the night being passed, the daye [Page 244] is at hand: they which beleeue not can not know these thinges. Now if thou obiect and saye, what reason or cause is there that he should write these thinges to the faithfull, inasmuch as they know that it is time? &c. Thou must call to mynde that in the beginning of the exposition of this text of the Apostle, we haue saide that the office of preaching is of two sortes, one of tea­ching, We haue neede of cō ­tinuall ex­hortation. an other of exhorting and mouing. Now a man can not attaine vnto that knowledge, that it should not be needefull that he be alwayes moued, and kept in a continuall and fresh me­ditation of those thinges which he hath learned, least the de­uell, the world, and the fleshe (which are enemies that ne­uer graunt truce, neither slacke their assault) doe make him wearie and slouthfull, that he maye at the last sleepe, and be­come altogither negligent in good thinges. For the deuell, sayth Peter, is such an enemie, as goeth about continually like a roring Lion, seeking whom he maye deuoure: Where­fore he sayth: VVatch and be sober. Paule also will haue vs doe the same thinge here. For seeinge that the Deuell, the fleshe, and the worlde keepe no meane, nor make no ende of fightinge against vs, neither must there be any meane kept or ende made of exhortinge, prouokinge, and mouinge vs to watche and worke. Hereupon the holie Ghost is cal­led an exhorter, inasmuch as he inuiteth and moueth vs vnto good.

Paule calleth the workes of light ar­mour, and why.For the same cause Paul also vseth here chosen wordes: the workes of darkenes he calleth not armour, but the workes of light he calleth armour, not workes: vndoutedly that he might shewe, that there is a fight, that labour and trauell is requi­red, and that it can not be obtained without perill, to watche and liue well, forasmuch as so mightie enemies, the deuell, the flesh, and the world do without ceassing fight against vs, where­fore Iob sayth chapter 7: The life of man vpon earth is a fight and tentation. Nowe it is not a small matter to stand all our life long in the battaill, wherefore there is neede of verie shrill trumpets and warlike drummes, that is of earnest admonitions and exhortations, whereby we maye be stirred vp and encoura­ged to perseuer valliauntly in the fight. Hereupon nowe it ap­peareth, why he calleth good workes armour or weapons, and calleth not the workes of darkenes so, which notwithstanding, [Page 245] if we consent vnto them are also weapons, Rom. 6: Giue not your members as weapons of vnrighteousnes. Againe, it is before saide, that by light is here signified faith, which from the daye of the Gospell by the sunne Christ, The armour of light what it is. shineth into our heartes, and enlightneth them, therefore the armour or wea­pons of light are nothing else but the workes of this fayth. Contrariwise, darkenes is infidelitie or vnbeleefe, which is by rea­son of the absence of the Gospell as of the daye, and of Christ as of the sunne. This darkenes the deuell doth rule, which com­meth from the doctrine of men, and the iudgement of mans owne reason: wherefore the workes of darkenes, The workes of darkenes what they are. are the workes of infidelitie. For as Christ is the Lord and gouerner of the light, which we saide to be fayth: so Paule Ephes. 6. calleth Satan the prince of darkenes, that is, of them which are without faith, and refuse to be obedient to God, as the same Apostle witnesseth 2. Corinth. 4: If our Gospell be then hyd, it is hyd to them that are lost, in whom the god of this world (namely the deuell) hath blynded the myndes, that is, of the infidels, that the light of the glorious Gospell of Christ should not shine vnto them. But what both this armour or weapons of light, and workes of darkenes are, it is now taught of the Apostle.

Let vs walke honestly as in the day. No man worketh those things in the day, which he is wont to worke in darkenes, euerie one feareth an other, and endeuoureth himselfe to liue honestly. It is commonly sayd: The night is void of shame, which is true, and therefore men doe those thinges in the night, which they would be ashamed to do in the daye, but the daye is notwithout shame, and requireth an honest conuersation. After the same sort ought a Christian life to be: The life of a Christian. a Christian ought to commit no­thing, whereof he may be ashamed, although the whole world should see his workes & doinges. For he that liueth and worketh so, that he is vnwilling that all his workes and doinges should be seene and heard of all men, and his whole life be manifestly knowne vnto all, liueth a liue vnworthie of Christ, according to that which our Sauiour himselfe sayth Ioh. 3: Euerie man that doth euell, hateth the light, neither commeth to light, least his deedes should be reproued. But he that doth truth, commeth to the light, that his deedes might be made manifest, that they are wrought according to God. Hereby it appeareth how ne­cessarie [Page 246] it is, that we should be prouoked and exhorted to watch and to put on the armour of light. For what one is there at this day among Christians, which can abide, that all his workes should be published openly in the light. Now what a Christian life is this, how hypocritically do we liue, when as we can not suffer our life so much as to be disclosed before men, which now is disclosed before God and all his Angels, and in the last day shalbe disclosed before all creatures? Wherefore it behoueth a Christian to liue so, as he desireth to appeare in the last day, and before all. Eph. 5.8.9. Hereupon Paul saith: Walke as the children of light: the frute of the Spirit is goodnes, and righteousnes, and truth. And Rom. 12: Procure thinges honest, not onely in the sight of God, but also in the sight of all men. And 2. Cor. 1: Our reioi­cing is this, the testimonie of our conscience, that in simplicitie and godly purches, and not in fleshly wisedome, but by the grace of God we haue had our conuersation in the world. How­beit such a life shall nothing at all appeare, where faith is not, but where a liuely, a cheerefull and a strong faith is, there such a life can not be wanting, forasmuch as such a faith is not wearied, with well doing, Preaching & exhortation necessary for them that do already be­leeue. neither sleepeth. Wherefore it is no lesse neces­sarie, to preach to them that haue receiued the doctrine of faith, whereby they maye be prouoked and stirred vp to go on in the good life which they haue embraced, and that they suffer not themselues to be ouercome by the assaults of the raging flesh, the craftie world, and most suttle Satan, then it is meete that the doctrine of faith be preached to them that be as yet ignorant of Christ.

Not in gluttonie and drunkennes, neither in chambering and wantonnes, nor in strife and enuying. Here he rehearseth the workes of darkenes by name, one of which he named also be­fore, to wit, sleepe, according to that saying 1. Thessal. 5: Let vs not sleepe as do other, but let vs watch and be sober. Not that he forbiddeth naturall sleepe, but spirituall, which is infidelitie, whereof those workes of the flesh proceede: howbeit naturall sleepe also is a worke of darkenes, if it be vsed for pleasure, and through immoderate filling of the belly, Paule by six workes of darkenes cō ­prehendeth all the rest. so that it is a hinderance to the light, that is, faith, and to the armour thereof. Moreouer these six workes of darkenes which he here rehearseth, do com­prehend all the rest. For Gal. 5. and Coloss. 3. he reckneth vp [Page 247] moe of them. But we wil diuide those, which he here rehearseth, into two sides, the right and the left. On the right side these fower fight with the spirit, gluttonie, drunkennes, chambering and wantonnes: on the left syde (forasmuch as the left syde in the Scriptures signifieth aduersitie) those thinges which pro­ceede from thence do fight, as are wrath, contention and such like: but the right syde signifieth prosperitie, and those thinges which ensue thereof, as delightes, gluttonie, drunkennes, and ouermuch sleepe, &c. Now it is sufficiently manifest, that Paul vnder two workes of darkenes here rehearsed, namely, conten­tion and enuying, doth comprehend the rest also of that sort, a­mong which are bitternes, anger, wrath, crying, and euell speaking. Ephe. 4. And those which he rehearseth in the Epi­stle to the Galathians: Hatred, debate, emulations, seditions, heresies, murthers, &c. In a summe, hereunto pertaine what­soeuer come of euell anger, either in wordes or deedes, all which can not be numbred. After the same sort vnder those fower, glut­tonie, drunkennes, chambering and wantonnes, he compre­hendeth the vices of lust, which are wont to be committed as well in wordes as workes, which also no man is able to num­ber. And so the present wordes of the Apostle doe shewe, nei­ther needeth it any further declaration, that by these six workes all thinges are to be vnderstood, whereby they that are voyd of fayth, and are yet in darkenes, doe liue vnpurely as concerning themselues, and vniustly toward their neighbours, whose whole life is disordered and out course both toward themselues and to­ward other. For there is no man that knoweth not what it is to be gluttonous and dronken, that is, either to eate or drinke aboue a measure necessarie for the body, it is as well knowne, what it is to sleepe in chambers, and to be wanton, that is, to follow the pleasure of the body, both with sleeping aboue mea­sure, and with other lewd and vnchast gestures and workes, which are wont to be committed in chambers of full fedde, well tipled, idle and slouthfull bellies, as well in the daye, as in the night, as well when they are alone, as in the resort and compa­nie of others. All which thinges do require euen naturall darke­nes, and secret places, and are signified of Paule by chambering and wantonnes.

But put ye on the Lord Iesus Christ. In these wordes as it [Page 248] were in a summe, he sheweth all the armour of light, when as he exhorteth vs to put on Christ. Christ is put on two ma­ner of wayes. Now Christ is put on of vs after two sortes: first when we are clothed with his righteous­nes, which is done by fayth, wherewith he that is endued, be­leeueth that Christ for him died, and fulfilled all thinges. For not ours, but Christes righteousnes hath reconciled vs to the Father, and deliuered vs from synnes. And so to put on Christ pertaineth to the doctrine of faith, which teacheth that Christ was giuen vnto vs, and is vnto vs in stede of a pledge. Where­of Paule speaketh Galat. 3: All ye that are baptized into Christ, haue put on Christ. The other maner of putting on Christ is, when we wey and consider, that he is giuen vnto vs also in steede of an example, that we should shewe our selues ser­uiceable toward our neighbours, being endued with the same vertues, with which we by fayth acknowledge that he being adorned, did serue vs, that so we may resemble him in all points: and of this maner of putting on Christ Paule speaketh here. The same also he willeth vs to doe 1. Corinth. 15. when he saith: As we haue borne the image of the earthly, so let vs now beare the image of the heauenly. And Ephes. 4: Cast ye of, concerning the conuersation in time past, that olde man, which is corrupt through the deceiuable lustes, and be renewed in the spirit of your mynde, and put on the new man, which after God is created vnto righteousnes, and true holines. Now in Christ we see nothing but the armour of light, no glutto­nie, no drunkennes, but fasting, temperancie, keeping vnder of the flesh by diuers labours, traueling, preaching, praying, and doing well to all men, in him was no place for slouthful­nes or superfluous sleepe, much lesse for wantonnes, but a mer­uelous chastitie and puritie: he accustomed himselfe to watche, to rise early, to lye on the ground in the field, hauing neither house, neither chamber, nor bedde: in him was noe wrath, contention or brauling, but altogether goodnes, sweetnes, meekenes, charitie, mercy, patience, &c. Wherefore where as Paule sayth here briefly: Put ye on the Lord Iesus Christ, it is as much as that we should set him before vs as an example to follow.

Colos. 3.12.He teacheth the Colossians the same thing in somewhat more wordes after this sort: Now therefore as the elect of God holy [Page 249] and beloued, put on the bowells of mercie, kindnes, humblenes of minde, meekenes, long suffering: forbearing one an other & forgiuing one an other, if any man haue a quarrell to an other: euen as Christ forgaue, euen so doe ye. And aboue all these thinges put on loue which is the bond of perfectnes: and let the peace of God rule in your harts, to the which ye are called in one body, and be ye thankefull. And Philip. 2, after that he had ex­horted them to loue one an other, and that euery man shoulde e­steeme other better then him selfe, and seeke to pleasure & do for other, he also setteth Christ before them as an example, who shewed him selfe to vs our seruaunt, & sayth: Let the same minde be in you that was euen in Christ Iesus, who being in the forme of God thought it no robberie to be equall with God: But he made him selfe of no reputation, and tooke on him the forme of a seruaunt, and was made like vnto men, & was found in shape as a man. The summe therefore is this: The armour of light. the armour or weapons of light are good workes, contrary to those workes of darkenes, gluttonie, drunkennes, chambering, wantonnes, contention, and enuying, such workes are, to fast, to watch to pray, to labour, to suffer hunger, thirst, colde, heat, to be chast, to vse modestie, tem­perancie, goodnes, and that I doe not thrust in too many of myne owne wordes, let vs heare Paule him selfe rehearsing them in or­der Gal. 5: The frute of the spirit is loue, ioy, peace, long suffe­ring, gentlenes, goodnes, faith, meekenes, temperancie. But he rehearseth them farre more at large 2. Cor. 6, saying: VVe be­seech you that ye receiue not the grace of God in vaine: for he sayth, I haue heard thee in a time accepted, and in the day of sal­uation haue I succoured thee: behold nowe the accepted time, behold now the day of saluation, as if he sayd: Our saluation is now nearer vnto vs then when we beleeued, to wit, that it would come to passe, that these dayes of saluation, in which the Gospell is preached abroad to the whole worlde, shoulde appeare. It is time therefore to arise out of sleepe: Let vs giue no occasion of offence in any thinge, that our ministerie be not reprehended. But in all thinges, let vs approue our selues as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in prisons, in tumults, in labours: by watchings, by fa­stings, by puritie, by knowledge, by long suffering, by kindnes, by the holy Ghost, by loue vnfeyned: By the word of truth, by [Page 250] the power of God, by the armour of righteousnes on the right hand and on the left, By honour, and dishonour, by euill report and good report, as deceiuers, and yet true: as vnknowne, and yet knowne: as dying, and behold we liue: as chastened, and yet not killed: as sorrowing, and yet alway reioycing: as poore, and yet making many rich: as hauing nothing, and yet posses­sing all thinges. See what a plentifull and very golden streame floweth out of y ^e mouth of Paule. Hereof I think we most plaine­ly perceiue, what is the armour of light, wherewith we must be fenced and fortified both on the right hand, and on the left.

A most ex­cellent and perfect ex­ample for all Christians to follow.Now this most fitly agreeth with the matter, whereas he set­teth before vs a most excellent and perfect example, namely the Lord him selfe, saying: Put ye on the Lord Iesus Christ. For he is a sluggish beast and not a man, who when he seeth his Lorde fast, suffer hunger, labour, watch and to be wearie, yet giueth him selfe to gluttonie, sleepe, and pleasures. What Lorde could take these things at his seruaunts hand, nay what seruaunt durst presume to doe these thinges? So it can not be that a Christian man should not be ashamed, when he beholdeth Christ, and seeth him self so vnlike vnto him, yea occupied in quite cōtrary things. For whom the example of Christ him selfe doth not stirre vp, ex­hort, and moue, who can bringe or stirre him vp vnto goodnes? What would the leaues of wordes doe with their small noyce, if these thundrings of the example of Christ doe not moue? And surely for this cause Paule of purpose adioyned this word, Lord, saying: Put ye on the Lord Iesus Christ, as if he sayd: count it no great nor burdenous thinge, to stand and fight in this armour of light, ye that are seruaunts, behold your Lord, who when he had no neede, did notwithstāding so wel & valiantly vse this armour, and fought in it for you.

And take no thought for the flesh, to fulfill the lusts of it. The Apostle in these few words hath noted two cares of the flesh: One is naturall, Lawfull care for the flesh. whereby necessary foode and apparell is prouided for the body, that it may liue, and be able to sustaine his labour, lest that it be by ouermuch abstinence weakened, and made vn­profitable to worke. Vnlawfull prouision & care for the flesh. The other care is ioyned with sinne, when the body is prouided for to fulfill the lustes thereof, and that it may be delighted: this care the Apostle here forbiddeth, for it in­gendreth the workes of darkenes, so to pamper and make of the [Page 251] flesh, which is continually to be chastised, that it may be obedient to the spirit, and may not shake of the sitter, like vnto an vntamed horse, albeit that chastising is so to be tempered, that the body notwithstanding may doe his dutie, and beare the sitter. For as the fodder, the whippe and the burden belongeth vnto the asse: so meat, correction, and worke vnto the seruaunt. Ecclesiastic. 33. He doth not say that thou shalt flea or slay the asse, neither that thou shalt kill the seruaunt, or cast him into prison: so vnto the body the chastising and labour thereof is due, and necessary foode is not to be withheld from it. Paule him selfe sayth: 1. Cor. 9.27. I tame my body, and bringe it into subiection. He sayth not, I cast it into sicknes, or I kill it, but I subdue it to the spirit, that it may serue, and be obedient thereunto.

Moreouer these wordes, to fulfil the lustes thereof, Paule ad­ded because of two sortes of men, whereof the first vnder a pre­tence of naturall necessitie, doe satisfie their pleasure, We are prone and ready to fulfill the lustes of the flesh. and couer that practize vnder this false pretence. We are so prone and rea­dy vnto this, that euen many of the Sainctes haue very much complayned of this euil, and because of it, haue oftentimes aboue measure afflicted their bodies: for the flesh is so craftie and mer­uelous sutle to prepare delights for it selfe, that no man can suffi­ciently takē heede of it, yea it is needefull that a man here doe ne­uer leaue to care and feare. The other sort of men are those blind holy ones, which thinke that the kingdom of God and the righ­teousnes thereof consisteth in meates and drinke, and in chosen apparell, and doe beside their owne worke regard nothing: when they haue so fasted, that they haue made their head diseased, and their stomacke distempered, Superstitious fasting & abstinence frō meates. 1. Cor. 8.8. and doe bring vnto their body some great infirmitie or sicknes, they then thinke that they haue bene meruelous holy, and haue wrought incomparable good workes. But Paule sayth: Meat maketh not vs acceptable to God, for neither if we eate, haue we the more neither if we eate not, haue we the lesse. And Colos. 2. he writeth thus much in effect: Be­ware of the worshipping of Angells, which hath a shew of wise­dom because of humblenes and superstition, whereby they spare not the body, while they withdraw from it the measure of foode due vnto it, bestowing nothing vpon it whereby it may be fedde. This preposterous worshipping of Angells, yea in deede super­stition, did so deceiue Gerson, otherwise a notable man, that he [Page 252] praysed the Charterhouse Monkes, for that they did so constant­ly abstaine from flesh, that euen when they were sicke they would eate none, although they might preserue them selues euen from death thereby. But what, if God shall iudge them as killers of their owne body? For there can be none at all either ordinaunce or order, yea or vow contrary to the commaundement of God, & if there be any such, surely it ought to be of no force, euē as if thou haddest vowed adulterie.

Necessary prouision must be made for the body.Now God both here by Paule, and elswhere hath commaun­ded, that necessary prouision should be made for the body, and hath forbidden that we should procure the death of it: wherefore those thinges that are profitable to preserue it, whether they be flesh or egges, or any thing else, must be giuen vnto it, in what day or time soeuer, whether it be the sixt or first day of the weeke, whether it be Lent or after Easter, in the meane season whatsoe­uer orders, lawes, and vowes, yea euen of the Pope being negle­cted. For it is not lawfull for any man, no not for the Angells to forbid any thing against the commaundement of God. Howbeit this madnes proceedeth from that darkenes and blindnes, wher­by miserable men doe regarde the worke onely, and thinke that they shall obtaine saluation through the greatnes and multitude of workes. The true end of fasting. But Paule willeth that our fastings and other chasti­sings of the flesh be the weapons of light, whereby the workes of darkenes may be ouercome, and not the body destroyed: where­fore there ought to be no other vse among Christians of fastings, watchings and labours. As it is al one before God, whether thou eate fish or flesh: whether thou drinke wine or water: whether thou weare redde or greene garments: all these are the good creatures of God, made vnto this ende, that we may vse them: haue regard only to this, that thou mayst vse them with a meane, and mayst abstaine thy selfe so much from them, as shall suffize to ouercome the workes of darkenes. Wherefore it is vnpossible that a common maner of this abstinence should be appoynted in­differently to all: One com­mon maner of fasting cannot be ap­poynted to all. for the constitution of all mens bodies is not alike, it is aboue measure to one, which to an other is vnder mea­sure: one hath neede of much, an other of litle, and therefore is it meete that euery one haue regard of him selfe, and gouerne his owne body, according to the present doctrine of Paule, whereas he sayth: Take no thought for the flesh, to fulfil the lustes there­of, [Page 253] that is, obey the wisedom therof so farre that ye deny not y ^e ne­cessary things which it requireth, but graunt it not those things, which it requireth to the fulfilling of y ^e lustes thereof, more then necessitie, to pleasure onely. If a better rule of moderation could haue bene giuen beside this, Paule would not haue concealed it.

Hereby thou seest, that the popish ordinaunces, Popish ordi­naunces for­bidding the eating of flesh contra­ry to the Gospell. which forbid the eating of flesh and certaine meates, are quite contrary to the Gospell: Which Paule hath plainly foretolde 1. Tim. 4: The Spirit, sayth he, speaketh euidently, that in the latter times some shall depart from the faith, & shall giue heede vnto spirits of er­rour & doctrines of deuils, which speake lyes through hypocri­sie, forbidding to mary, and commaunding to abstaine from meates, which God hath created to be receiued with giuing thankes. No man surely can deny that these wordes doe briefly reproue the orders of Monkes and sacrificing Priestes, so cleare and manifest are both these wordes, and also their preposterous religion. Moreouer thou seest here also, godly Reader, that Paul doth not teach that dotage & womanly holines of certaine, which choose vnto them selues certaine dayes, wherein to fast to cer­taine Sainctes, one to this, an other to that, all which are blinde proceedings, and builded vpon their owne workes. True religi­on is, without choyce of meates and dayes, all the life long to vse modestie and sobrietie. For seeing that these must be the armour of light, and it is requisite that all our life be vndefiled and chast, it behoueth vs surely neuer to put of this armour, but we must be found alwayes sober, temperate, watching, labouring and pray­ing. But those doting holy ones one day tast nothing but bread & water, & afterward, three whole moneths they daily be drunken and eate excessiuely, euen vntill they be not well in their wits. O­thers fast so, that at y ^e euening they eate no meate, but in y ^e meane season they make them selues drunke with drinking. Who is a­ble to rehearse all their dotages and all their works of darkenes? all which proceede from hence, for that foolish men consider & re­gard the worke, & not the vse of the worke, they make of armour a glasse, they are altogither ignorant, whereunto it is profitable to fast and abstaine: they are like vnto him which caried a sword to this ende, that he might looke vpon it, and knew not how to vse it, when he was beaten. These thinges may suffize to haue bene spoken for the exposition of this text.

THis text in deede is but short, neuertheles it doth most plentifully abound with right Christian do­ctrine, instructing first, howe we ought to behaue our selues toward God, secondly, how toward our neighbours, saying first: Reioyce in the Lorde al­way. Ioy in the Lord a frute of faith, without which there is no true ioy but sad­nes & feare. This ioy is a frute of faith, most certainly following it, as Paule witnesseth Gal. 5 where he sayth: The frute of the Spirit is loue, ioy, peace, longe suffering, gentlenes, goodnes, faith, meekenes, temperancie, &c. Neither can it be that that hart should reioyce in the Lorde, which hath not yet beleeued in him. Whereupon it commeth to passe, that where no faith is, there can be nothing but feare, trembling, horrour, and sadnes, as often as such either remember God, or heare him named: yea hatred and [Page 255] enmitie of God remaineth in such harts, the cause whereof is, for that y ^e hart voyd of faith, findeth it selfe defiled with sinnes, wher­by it douteth not but that it hath deserued the vengeance of God, that sinnes can not but be hated of God which is iust, & so, when it doth not beleeue that God will be mercifull and fauourable vnto it, how can it not but detest all memorie of him? so farre is it of that it can reioyce in the Lord, the reuenger of sinnes. These two things, the knowledge of sinne, and of the vengeance of God prepared for sinnes are in the hart of the vnbeleeuer, which hart as it is vnbeleeuing, so hath it no hope of pardon, and therefore what other thing can these thinges worke in it, but cause it to be troubled, cast downe and alwayes fearefull, and greatly terrified, and to thinke that y ^e vengeance of God doth euery moment hang ouer it, that so that may be verified which Salomon sayth: Pro. 28.1. The vngodly fleeth when no man pursueth him. And that which is sayd Deut. 28: The Lord shall giue thee a fearefull hart, and thy life shall hang in dout before thee. If a man will much perswade such a hart, to haue ioy in the Lord, he shall doe euen as if he per­swaded the water that it should burne like vnto the fire, for it can cast none of this ioy, it alwayes feeleth in conscience, that the re­uenging hande of God is heauie vpon it. Whereupon the Pro­phet sayth Psal. 32. Be glad O ye righteous, and reioyce in the Lorde: and be ioyfull all ye that are true of hart: for this ioy in the Lorde can not be but in the righteous and them that are vp­right in hart. And therefore it is manifest that this part of Scri­pture was writtē not to sinners, but to the righteous & Saincts. Sinners must first be shewed, how they may be deliuered from sinnes, and may obtaine God to be fauorable vnto them, which when they haue learned and so obtained, it followeth that they do of their owne accord reioyce in the Lorde, being deliuered from remorse of conscience.

But if any demaund, how one may be deliuered from remorse of conscience, and haue God mercifull vnto him, that is declared before at large, and shall hereafter be copiously spoken of. How a man may be deli­uered from remorse of conscience, and be assu­red of Gods fauour. He which seeketh to haue a free and glad conscience, and God gentle and fauourable, let him not begin at his owne workes, as the de­ceitfull Papists teach, onely tormenting consciences, and increa­sing the wrath of God, but let him despeire of him selfe and of all his owne workes, let him embrace God in Christ, hauing a sure [Page 256] faith in the Gospell, that he shall receiue whatsoeuer it promi­seth. But the Gospell promiseth that Christ is giuen to vs, that he may take away our sinnes, and be our high Priest, Mediatour and Aduocate before God, that so we may nothing dout, but that our sinnes through Christ onely and his workes are forgiuen vs, and that we are reconciled to God, and that by this meanes our conscience is deliuered and comforted.

The belee­uing hart re­ioyceth in the Lord.When such a faith possesseth the hart, and the Gospell is so re­ceiued in deede, then God appeareth sweete & altogither louing, neither feeleth the hart any thing but the fauour & grace of God, it standeth with a stronge and bold confidence, it feareth not lest a­ny euill come vnto it, it being quiet from all feare of vengeance and displeasure, is merie, and glad of so incomparable grace and goodnes of God giuen vnto it freely and most aboundantly in Christ. Wherefore there must needes forthwith proceede from such a faith, loue, ioy, peace, gladnes, giuing of thankes, prayse, & a certaine meruelous delight in God, as in a most deare and fauo­rable father, which dealeth so fatherly with vs, and poureth forth his giftes so plentifully and in so great a measure, vpon them that doe not deserue them. Behold of such ioy Paule speaketh here, which truely where it is, there can be no place for sinne, or feare of death or hell, yea nothing is there but a ioyfull, quiet and om­nipotent trust in God and in his fauour. Wherefore it is called ioy in the Lord, not in gold or siluer, gluttonie or drunkennes, in delicates or singing, health, knowledge, wisedom, power, glo­ry, friendship, fauour, no nor in good workes, holines, or whatso­euer is without God. Of these thou shalt take but a deceitfull and vaine ioy, Vaine ioy. which can not pearse the hart, or enter vnto the bottom thereof, whereof thou mayst rightly say that which is wont to be spoken as a prouerbe amonge the Germanes: This man reioy­ceth, but he feeleth not any ioy in his hart. There is one ful & per­fect ioy, which the beleeuers take of and in the Lord, which is no­thing els, then to commit them selues vnto him, and of him alone to reioyce, trust and presume, as of a most fauourable and louing father. Whatsoeuer ioy is not after this sort, the Lord doth con­temne and reiect it, whereof Ieremie speaketh chap. 9: Let not the wise man reioyce in his wisedom, nor the stronge man in his strength, neither the rich man in his riches: but whoso will re­ioyce, let him reioyce in this, that he vnderstandeth and know­eth [Page 257] me. And Paule 2. Cor. 10. sayth: Let him that reioyceth re­ioyce in the Lord.

He addeth, that we must reioyce alwayes, We must al­wayes re­ioyce in the Lord. where he toucheth them, which onely halfe the time doe reioyce in the Lorde, and praise him that is, when all thinges fall out according to their de­sire, but when aduersitie commeth, they chaunge ioy with sadnes and sorow, of whom the 48 Psalme speaketh: So longe as thou doost well vnto him, he will speake good of thee. But the Pro­phet him selfe sayth not so: I will alway blesse God, his prayse shal euer be in my mouth. Psal. 34, And he hath a iust cause so to doe, for who shall hurt him, vnto whom God is mercifull, surely sinne shall not hurt him, neither death nor hel, wherfore the Pro­phet sayth in an other place: Yea though I walke through the valley of the shadow of death, I will feare no euill. Psal. 23. And Paule sayth Rom. 8: VVho shall separate vs from the loue of Christ? shal tribulation or anguish, or persecution, or famine, or nakednes, or peril, or sword? I am perswaded that neither death nor life, nor Angels, nor principalities, nor powers, nor thinges present, nor things to come, nor heigth nor depth, nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord.

Againe I say reioyce. This repetition of y ^e Apostle confirmeth his exhortation, and truely not without a cause, forasmuch as we liue in the middes of sinnes, and therefore in the middes of tribu­lations, both which do moue vs vnto sadnes & heauines. Where­fore the Apostle purposing to comfort vs against these, exhorteth vs that we should alwayes reioyce in y ^e Lord, Though the faithfull sometime fal into sinne, yet they must not therefore ceasse to re­ioyce in the Lord. albeit we sometime fall into sinnes. For it is meete, the more God with his goodnes exceedeth the euill of sinne: so much more alwayes to reioyce in him, when we are sorowfull because of our sinnes, which albeit by nature they bring sadnes and sorow with them, yet forasmuch as they can not bringe so much hurt, as Christ, if we beleeue in him, bringeth profit and safetie, ioy in the Lord ought alwayes to haue the first place with vs, and farre to ouercome the sorow and sadnes y ^t commeth by reason of our sinnes. For we must alwayes thinke on that which Iohn writeth: If any man sinne, we haue an Aduocate with the Father, Iesus Christ the righteous, and he is the reconciliation for our sinnes. 1. Ioh. 2.

Let your patient minde be knowne vnto all men. He hath [Page 258] already taught, howe men ought to behaue them selues toward God, namely that they must serue him with a cheerfull hart and continuall ioy: now he declareth in few wordes, how the belee­uers ought to behaue them selues toward men, saying: Let your patient mind be knowne vnto all men. Which wordes are thus much in effect: Be ioyful toward God, alwaies reioycing in & of him, What it is to let our pati­ent mind be knowne vn­to all men. but toward men be of a patiēt mind, & pliant, applying your selues to all, & so behauing your selues, that ye be ready to do and suffer all things, & to yeeld in euery thing, as much as may be by any meanes without transgressing the commaundement of God, whereby ye may approue your selues to all men, and please all in that which is good: not onely hurting none, but also taking in good worth all things of al men, interpreting aright the sayings of al men, & accepting them in y ^e better part, that mē may plainly see you to be them, vnto whom all things are alike, which take in good part whatsoeuer betideth you, which stick in nothing, which would not disagree with any man for any cause, which be rich w ^t the rich, poore with the poore, reioycing with them that reioyce, weeping with them that weepe, & to be briefe, which be made all things to all men, that all men must needes acknowledge that ye are grieuous to none, but agreeable, of a patient mind, pliant, and obedient toward all in all thinges. The Greeke worde epieices which the Apostle here vseth, meaneth the same, which signifieth in our tongue a patient and pliant mind, whereby one doth so ap­ply and shew him selfe indifferent to others, that he is the same to one that he is to an other, applying him selfe indifferently to the will of all, not requiring him selfe to be counted for a rule, where­unto the rest ought to apply and order them selues.

An old Interpreter translateth it modestie, which, if thou vn­derstand it aright, and not for the onely moderation & temperan­cie of meate and apparell, as it is wont commonly to be taken, is not altogither vnfitly translated, namely, if thou vnderstand it to be a vertue, whereby one thinking modestly of him self, endeuou­reth to order and apply him selfe vnto all, according to the capa­citie and abilitie of euery one, ready to permit, to take in good part, to obey, to giue place, to doe, to omit, to suffer all thinges, as he shall see it will profit his neighbour, albeit he must suf­fer hinderance and losse of his substance, name, and body there­by. That these thinges may be made more playne, it shall be [Page 259] good to declare them by examples. An example of a patient minde in Paule. Paule 1. Cor. 9 writeth thus of him self: Vnto the Iewes I become as a Iew, that I may winne the Iewes: to them that are vnder the lawe, as though I were vnder the lawe: to them that are without lawe, as though I were without lawe (when I am not without lawe as pertaining to God, but am in the lavve through Christ) I am made all thinges to all men, that I might by all meanes saue some. Be­hold, thou seest here the patient & pliant minde rightly obseruing those things which are here commaunded. For those things that he writeth of him selfe haue this meaning: Sometimes he did eate, drinke, and doe all thinges as a Iewe, albeit it was not ne­cessary that he should so doe: sometimes he did eate and drinke with the Gentiles, and did all thinges as free from the lawe. For onely faith in God, and loue toward our neighbour, are neces­sarily required, all other thinges are free, so that we may freely obserue them for one mans sake, & omit them for an other mans sake, as we shall perceiue it to be profitable to euery one.

Now it is contrary to this modestie or meekenes, if one ha­uing an impatient mind, trusteth to his owne wit, An impati­ent minde what it doth. and contendeth that one thing among y ^e rest is necessary, which thou must either omit or obserue, and so applying him selfe vnto none, but conten­ding to haue all other to apply them selues vnto him, he neglec­teth & peruerteth the softnes & meekenes which is here taught, yea & the libertie of faith also: such some of the Iewes were, vnto whom we must giue no place, euen as Paule yeelded not vnto them. We see the same example commonly in Christ, but special­ly Matth. 12, & Mar. 2. where we reade that he suffered his Dis­ciples to breake the Sabbath, & he him selfe also, when the case so required, did breake it, when it was otherwise, he did keepe it, whereof he gaue this reason: The Sonne of man is Lord, euen of the Sabbath. Which is as much to say as: the Sabbath is free, that thou mayst breake it for one mans sake and commoditie, and for the sake and commoditie of an other thou mayst keepe it. So Paule caused Timothe to be circumcised because of the Iewes, for that they thought that it was of importance to their saluati­on: againe he would not haue Titus circumcised, because certain Iewes did vniustly vrge it, so that y ^e circumcision of Titus would haue bene rather a confirmation of errour vnto them, then haue profited them any thing. Paule therefore would keepe circumci­sion [Page 260] free, that he might sometime vse it, and sometime not vse it, as he should perceiue it to be commodious and profitable to eue­ry one.

How the or­dinaunces & decrees of men must be obserued or not obseruedSo, to come to other matters, when the Pope commaundeth to make confession, to fast, to abstaine from, or vse this or that kind of meate, &c: and exacteth these thinges as necessary to saluation, they are to be vtterly contemned, and those thinges that are con­trary to these, are most freely to be done: but if he should not com­maund them as necessary, if any man might be holpen or edified in any thinge by the obseruation of them, surely they were to be obserued, but freely, and of loue onely, as also they are to be omit­ted, if the omitting of them may be profitable to any. The reason of this libertie is this: The Sonne of man is Lord of the Sab­bath: if of the Sabbath, howe much more of the traditions of men? Whatsoeuer thou shalt obserue vpon this libertie, it can not hurt any, but to obserue them of necessitie, it extinguisheth faith and the Gospell. Likewise, if one liue as yet in a Monaste­rie, if he obserue the vowes and ordinaunces of that life vpon Christian libertie, and of loue to his brethren that he may edifie them, and of no necessitie, neither with the hinderance of his owne or other mens saluation, he shall doe godly, for he is free: but if those thinges be straitly required as necessary to saluation, then before thou suffer thy selfe to be brought into this errour, Monasteries, shauings, hoods, vowes, rules, ordinaunces, and all such like must be left, and the contrary must be done, to wit­nes, that onely faith and loue are necessary for a Christian, and that all other thinges are free, so that he may eyther omit or doe them for the edifying and cause of them with whom he liueth. Whatsoeuer thou shalt obserue vpon libertie and of loue, is god­ly: but if thou obserue any thing of necessitie it is vngodly. The same is to be sayd of all other ordinaunces and decrees of men, which are wont to be obserued in Monasteries, that whatsoeuer doth not disagree with the worde of God, thou mayst being free eyther obserue or omit it, according as thou shalt knowe it to be profitable and acceptable to them, with whom thou art conuer­sant: but if they be required as necessary, reiect them all vtterly, and tread them vnder thy feete.

Hereupon thou now seest, what a deuilish thing the Papacie & Monasteries be. For whatsoeuer things be fre & to be permitted [Page 261] to free loue onely, they make them necessary, Christian li­berty turned of the Pa­pistes into meere ne­cessitie. and say the keeping of them is of importance to saluation, wherby truely as much as is in them, they togither peruert and extinguish the Gospell and faith. I passe ouer with silence, that they hereupon set and sell the care of the bellie in steede of the seruice of God. For how many a­mong them at this day do for Gods cause, & not rather for the bel­lies sake, take vpon them to be Monkes or Clerkes, do frequent the quier, sing, pray, say Masse, or doe any such thinge, wherein they counterfait and corrupt the true worship & seruice of God? The common subuersion of all Monasteries were the best refor­mation of all these thinges, from which so much discommoditie and no whit of profite may be looked for. Before one Monasterie could be perswaded concerning true Christian libertie, infinite thousands of soules in others should perish, wherefore forasmuch as they bringe no commoditie at all, neither is there any neede of them, and they are cause of greater hinderance to a Christian common weale, then can be thought, and can not by any meanes be reformed, what can be more profitable, then that they be vtter­ly ouerthrowne and abolished?

Moreouer that we may admonish here concerning the ciuill Magistrate, when he commaundeth or requireth any thing, Obedience to the ciuill Magistrate doth not hinder Christian libertie. yea if he compel thereunto, we must obey, for there commeth no losse of Christian libertie or of faith hereby, forasmuch as they doe not contend that those thinges are necessary to saluation which they do ordaine or require, but onely to maintaine outward rule, pub­like tranquillitie and gouernment, & so the conscience remaineth free. Wherefore, forasmuch as it doth nothing hinder faith to do those things which the ciuill Magistrate commaundeth, but doth also profit the common weale, it shall be without dout a point of Christian obedience to endeuour to do them with a willing mind, that we may be such as are pliant & agreeable to all men, willing to doe all things, ready to deserue well of euery one, & to gratifie all. Howbeit if any should contend that those commaundements of the ciuill Magistrate be necessary to saluation, then, as it is sayd of the traditions of the Papistes, the contrary rather were to be done, or at the lest it were to be witnessed, that thou doost them onely for the common weales sake, because so it is profita­ble to others, and not, that thou mayst obtaine saluation by them, which we haue gotten by Christ Iesus alone, as many of vs as [Page 262] beleeue in him. According to this doctrine & the examples before mentioned euery one ought to behaue him selfe in euery thinge & toward all men, as Paule here teacheth, that he sticke not to his owne iudgement or right, but that he shew him selfe pliant vnto others, and haue regard of those thinges, which he shall knowe will be acceptable and profitable to his neighbours.

When therefore it doth nothing hinder thy faith, and profiteth thy neighbour to yeeld somewhat of thine owne right, if thou doe it not, thou art without charitie, & neglectest that Christian soft­nes & patient mind that Paule here speaketh of: Yea if thou hast regard hereof, as he that truly beleeueth in Christ ought to haue, thou must take it patiently euen when any man doth iniurie vnto thee, or endamage thee, and so interprete it in the better part, and alwaies think on that, A most wor­thy saying of a right Chri­stian Martyr. which that Martyr when all his substance was taken from him, sayd: But they shall not take away Christ from me. So whatsoeuer chaunceth vnto thee, say thou: I haue as yet suffered no losse of my faith, why shoulde I not take it in good parte, which my neighbour hath done? why should I not yeeld vnto him, and apply my selfe to his will? Thou canst scarce find a more manifest example hereof, An example which Chri­stians ought to follow in behauing them selues toward their neighbours. then betwene two vnfeyned friendes: for as they behaue them selues one toward an other, so ought a Christian to behaue him selfe toward euery one. Either of them endeuoreth to gratifie other, either of them giueth place to other, suffereth, doth, and omitteth whatsoeuer he seeth to be for the profite and commoditie of the other, & that freely without all constraint. Either of them doth diligently apply him selfe to the will of the other, neither of them compelleth other to follow his mind, & if one should vse the goods of an other, y ^t other would not be offended, but would take it in good part, and would not grudge rather to giue more, and that I may speake briefly, be­tweene such there is no exaction of lawe, no grudging, no con­straint, no necessitie, but libertie, fauour and good will.

Contrariwise, such as be impatient and obstinate, which take nothing in good part of any man, but go about to make all things subiect to their owne will, and to order all thinges according to their owne iudgement, The impati­ent & obsti­nate are cause of much euill. such I say trouble the world, and are the cause of all discordes, contentions, warres, & whatsoeuer discom­moditie there is, they say afterward, that they did those thinges for the loue of iustice, and for that they endeuoured to defend that [Page 263] which is right. So that that heathen man sayd not amisse Ex­treme rigour is extreme iniurie. And Salomon also sayth Ec­cles. 7. Be thou neither too righteous nor ouer wise. For as ex­treme rigour is extreme iniurie, so too great wisedom is extreme folly. Which also is meant by this common saying: when wise men dote they dote beyond measure. Surely if God should deale with vs according to right, we should perish in a moment, where­fore as Paule prayseth in him this moderation of right, and in­comparable patience and gentlenes saying 2. Cor. 10: I beseech you by the meekenes and gentlenes of Christ, so is it also meete that we doe obserue a measure of our iudgement, right, wisedom, prudence, and in all thinges apply our selues to the profit & com­moditie of others.

But let vs weie the wordes of the Apostle, for they are placed not without a spirituall skilfulnes, he sayth: Let your patient minde or softnes be knowne vnto all men. Where thou must not thinke that he commaundeth thee to be made knowne vnto all men, How our pa­tient minde must be made knowē vnto all men or that thou oughtest to tell thy patient mind or softnes before all men. For he sayth not, tell it forth, but let it be knowne, that is, endeuour to practize it toward men, I doe not commaund that ye shoulde thinke or speake of it, but that ye labour that it may be knowne in deede, while all men doe trie and feele it, that no man may say any other thing of you, then that ye be of a pati­ent minde, and pliant, applying your selues to all men, being en­forced so to say euen by manifest experience. So that if any man were neuer so much bent to speake otherwise of you, his mouth might be stopped by y ^t testimonie of all other, witnessing of your patient mind and meekenes. So sayth Christ Matth. 5. Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. And Peter sayth: 1. Pet. 2. Haue your conuersation honest among the Gentiles, that they which speake euill of you as of euill doers, may by your good workes, which they shall see, glorifie God in the day of visitati­on. It is not surely in our power, that our patient mind should be knowne and acknowledged of all men, but it shal be sufficient for vs, if we endeuour that all men may haue triall thereof in vs, and that no man may finde it wanting in our life.

Moreouer [all men] is not so to be taken, that thou shouldest vnderstand thereby all men which are in the world, but rather all [Page 264] sortes of men, that we haue regard to be of a patient mind as wel toward enemies as friendes, as well toward seruaunts as Mai­sters, small as great, poore as rich, straungers as them at home, toward them that we know not, as toward them with whom we are familiar. For there are some, which behaue them selues very gentlely and patiently toward straungers, but toward them that are in the house with them, or with whome they alwayes keepe company, there are none more obstinate or froward then they. And how many are there, The most part are rea­dy to make their patient mind known to the rich and their friendes, but not to the poore and their ene­mies. which at great and rich mens handes take all thinges in good part, interpret euery thinge at the best, and most gently beare, whatsoeuer they say or doe, but toward the poore and abiects they shewe no gentlenes or meekenes, nei­ther take any thinge of them in good part. So we are all ready to doe for our children, parents, friends, & kinsmen, and most fauou­rably interprete and willingly beare whatsoeuer they haue com­mitted. Howe often doe we euen prayse the manifest vices of our friend, or at the least winke at them, and apply our selues most fit­ly vnto them? but to our enemies & aduersaries we impart none of this fauour, in them we can find nothing that is good, nothing that is to be borne, nothing that can be interpreted in the better part, but we disprayse euery thing, & take it at the worst. Against such parted and vnperfect patient mindes Paule here speaketh saying: Let your patient mind be knowne vnto all men: he wil haue our patient mind and right Christian meekenes to be per­fect and entire toward all, whether they be enemies or friendes, he will haue vs suffer and take in good part all things of all men, without all respect either of persons or deserts. And such without dout will our patient mind be, if it be true and not counterfet: no otherwise then gold remaineth gold, whether a godly or vngod­ly man possesse it, and the siluer, which Iudas, who betrayed the Lorde, had, was not turned into ashes, but remayned that which it was, as truely all the good creatures of God, whosoeuer haue them, doe continue toward all thinges, that which they are: So a patient mind which is syncere comming of the spirit, continu­eth like it selfe, whether it light vpon enemies or friends, poore men or rich. But our nature which is full of deceit & plainly cor­rupt, doth so behaue it selfe, as if that which is gold in the hande of Peter, were turned into a cole in the hande of Iudas, and it is wont to be patient and plyant toward riche men, great per­sonages, [Page 265] straungers, freinds, and not toward euerie one, where­fore it is false, vaine, lying, hypocriticall, and nothing but de­ceit and mockerie before God. Hereof now learne how vnpossi­ble sound and entire, that is, spirituall meeknes and a patient minde is vnto nature, and how few there be which marke this euell, by reason of that deceitfull meekenes and patient minde, though in outward shew verie goodly, which they shew vnto cer­taine, thinking that they do well and iustly, in that they are more hard and impatient toward some. For so their defiled and filthie nature teacheth them, by her goodly reason, which alwayes iudgeth and doeth against the spirit and those thinges that are of the spirit, because as Paul sayth: Rom. 8: They that are after the flesh, sauour the thinges of the flesh.

But to conclude, it is manifest that the Apostle hath compre­hended in these few wordes the whole life worthy of a Christian, which he ought to leade toward his neighbour. For he that is of a patient minde, pliant and meeke in deede, studieth to deserue well of all men, as well concerning the body as concerning the soule, as well in deede as in wordes, and doth also beare with a most patient minde, the offences and malice of others. Where such a minde is, there is also loue, ioye, peace, long suffering, gentlenes, goodnes, & what soeuer is the frute of the spirit Gal. 5. But here flesh murmureth: If we should endeuour to be so meeke and patient, saith the flesh, that we should take all things in good part of all men, it would come to passe, that no mā should be able to keepe a peece of breade safely & in peace for the vniust which would abuse our meekenes & patiēt mind, they would take away all things, yea they would not suffer vs to liue. Marke how com­fortably & aboundātly the Apostle doth satisfie this distrusting & foolish cogitation, euen from this place vnto the ende of this text.

The Lord is at hand. As though he said: We must make our pa­tient mynde knowen vn­to all with­out feare least any abuse it to our hurt & hinderance. if there were no Lord or no God, one might feare, when by his meekenes and patient minde he compteth all thinges alike, and taketh all thinges in good part, that that would be damage and hurt vnto him, but now there not onely is a Lord, which gouerneth all things most iustly, but he is also at hand, he can not forget or forsake thee, be thou onely of a patient minde and gentle toward all, let him haue the care of thee, nourish, and preserue thee. He hath giuen Christ the eternall good, how should not he also giue thinges necessarie [Page 266] for the belly? He hath farre more, then can be taken away from thee, and thou forasmuch as thou hast Christ, hast much more then the whole world. Hereunto pertaineth that which is saide Psal. 55: Cast thy burden vpon the Lord, and he shall nourish thee. And 1. Pet. 5: Cast all your care on him: for he careth for you. And Christ sayth Matth. 6: Behold the foules of the aier and lilies of the field, &c. all which agree with the present con­solation of the Apostle, and haue the same meaning which these wordes here haue: The Lord is at hand.

Christians must not be carefull, but must cast their care on God who careth for them. Be nothing carefull. That is, take no care at all for your selues, let God care for you, whoe knoweth and is able to do it, whom ye haue now knowne that he is good and gracious. The heathen haue not without a cause care of this present life, inas­much as they are ignorant and do not beleeue that they haue a God who hath care of all, as Christ Matth. 6. said: Be not care­full for your life, what ye shall eat, or what ye shall drinke: nor yet for your body, what ye shall put on: for after all these thinges seeke the Gentiles, but your heauenly Father knoweth, that ye haue neede of all these thinges. Wherefore let the whole world take from thee, and do thee iniurie, thou shalt alwayes haue suf­ficient, and it can not be that thou shouldest perish with any ad­uersitie, vnles they haue first taken from thee thy God, but who can take him from thee, if thou thy selfe doost not cast him of? There is no cause therefore that we should be carefull, seing that he is our father and prouideth for vs, which hath all thinges in his own hand, euen those, which seeme to take away those things that be ours from vs, and to endamage and hurt vs wherein so­euer they are able. But we haue exceeding great cause alwayes to reioyce in the Lord, when we are of a patient mynde toward all men, forasmuch as we are certaine, if so be that we beleeue, that it can by no meanes come to passe, that good thinges should be wanting vnto vs, hauing Almightie God our fauourable and carefull father: whom they that haue not, let vs suffer them to be troubled with carke and care. It ought to be our onely care, how we may be voyde of care, and be found alwayes ioyfull in God, and meeke and of a patient mynde toward men. So with­out dout we shall trie that which Dauid tried saying: I haue been young & now am olde, Psal. 37.25. and yet saw I neuer the righteous forsaken, nor his seede begging their bread. And that which [Page 267] he sayth Psal. 40: The Lord careth for me.

But in all thinges let your requestes be shewed vnto God in prayer & supplication with giuing of thankes. In these wordes the Apostle teacheth, how our care is to be cast vpon God, and the meaning of that which he sayth is this: How y ^e god­ly must cast their care v­pon God. Onely be not care­full, but if any thing chaunce, which may make you carefull (as in deede innumerable such are wont to come vnto those that liue in the world) so behaue your selues, that ye attempt nothing at all with your care, what soeuer that shalbe which chaunceth vnto you, but casting of care, turne your selues with prayer and sup­plication vnto God, and desire him that he will bring to passe and finish that which your selues otherwise should in vaine haue at­tempted with your care to accomplish. Howbeit desire this with giuing of thankes, forasmuch as ye haue such a God as hath care of you, and vnto whom ye may safely commit all carke and care for you. But he that will not so behaue himselfe when any thing happeneth, but will first weye all thinges by his owne reason, and order them according to his owne iudgement, and so take to himselfe the care of his thinges, he shall wrap himselfe in innu­merable discommodities, he shall loze all ioy and quietnes there­by, and yet shall preuaile nothing, but labour in vaine, & plunge himselfe so much more in troubles and miseries, that he shall not be able to escape out of them againe, which we learne daily both by our owne and by other mens experience. Now that which Paule here admonisheth concerning prayer tendeth vnto this end, lest that any man should neglect all thinges & commit them to God, and he himselfe sleepe and do nothing at all, no not so much as once pray for them: for he that should vse this slouthful­nes, albeit he were now quiet, shall easily be wrapped in cares, whereof he shall not be able to ridde himselfe: we must do our en­deuour and not sleepe, and therefore it is that many thinges be incident, which are wont to bring carefulnes, whereby we might be as it were compelled to pray vnto God. Wherefore Paule hath not in vaine ioyned togither these two: Be nothing carefull, and: In all thinges let your requestes be shewed vnto God in prayer and supplication with giuing of thankes. Nothing and All do in deede greatly differ, howbeit the Apostle therefore put them togither, that he might signifie that it can not be, but that many and innumerable thinges be incident, which are wont to [Page 268] bring carke and care, but that in all them we ought to admit no carefulnes, but alwayes flie vnto prayer, and commit them all vnto God, & desire of him those thinges whereof we haue neede.

Now we must here see how our prayer must be framed, and what is the true maner of praying. The Apostle setteth downe foure thinges, prayer, supplication, giuing of thinkes, and re­quests or petitions. Prayer. Prayer is those wordes or speche, wherein as sometimes some thing is desired, so also other thinges are de­clared, as is the Lords Prayer and the Psalmes. Supplicatiō. Supplication is, when the petition is vrged or made more earnest by some thing, as when one prayeth for his father, or for some other thinge which is deare and excellent vnto him, as when we praye vnto God by his mercy, by his sonne, by his promise, by his name, &c. As Salomon Psal. 132: Lord remember Dauid, and all his trouble. And Paule Rom. 12: I beseech you by the mer­cies of God. And 2. Cor. 10: I beseech you by the mekenes and gentlenes of Christ, A petition or request. &c. A petition or request is, when we name that which is desired, and for which prayer and supplication is made, as in the Lordes Prayer, all that composition of wordes is called prayer, but those seuen thinges for which we pray, as, halowed be thy name, thy kingdome come, &c. are petitions. Ac­cording to that saying Matth. 7: Aske, and it shalbe giuen you: seeke, and ye shall fynde: knocke, and it shalbe opened vnto you. For whosoeuer asketh, receiueth: and he that seeketh fyn­deth: and to him that knocketh, it shalbe opened. Giuing of thankes is when the benefites of God are rehearsed, Giuing of thankes. whereby faith in God is strengthened, and stirred vp so much more confi­dently to looke for that which is desired, & for which we do praie. Wherefore prayer vrgeth or earnestly asketh by supplication, but is strengthened and made sweete & acceptable by giuing of thankes, and so by this strength and sweetnes it preuaileth, and obtaineth, what soeuer it asketh. This maner of prayer we read to haue bin vsed in the Church, and among the holy fathers of the old Testament, which were wont alwayes in their prayers to aske with supplication and giuing of thankes. The same also we see in the Lordes Prayer, which beginneth with giuing of thankes and with prayse, when as euen in the beginning thereof we confes God a father, vnto whom the godly mynde hath ac­cesse by his fatherly loue and by the loue of his sonne, vnto which [Page 269] supplication nothing may be compared, wherefore it is both the best and most excellent prayer of all which may be had.

Moreouer in these wordes Paule hath verie well expressed the mysterie of the golden censer of the old Testament, The myste­ry of the gol­den censer declared. whereof we read many thinges in the bookes of Moses. It was lawfull for the Priestes only to burne incense, now all we which beleeue in Christ, are Priestes, wherefore it is lawfull for all vs, and for vs onely to burne the incense of prayers. The censer that golden vessel, is the wordes which we vtter in prayer, surely golden and precious, as those are, whereof the Lordes prayer consisteth, the Psalmes and other prayers of the Scripture. For commonly in the Scripture vessels signifie wordes, for that our meaninges are contained in wordes as in a vessel, and by wordes are vttered and receiued as out of a vessell, as wine, wa­ter, burning coles, and such like, are contained in vessels, and taken out of vessels. So by the cuppe of Babylon Apoc. 17. the doctrine of men is vnderstood, and by the cuppe wherein the blood of Christ is dronke the Gospell.

Furthermore burning coles, What is si­gnified by the burning coles, where­on the incēse was layde. whereupon the frankincense was layde, signifie giuing of thankes, and rehearsing of benefites in prayer, which we are wont to do in making supplication. For, that by fierie coles benefites are signified it is manifest euen out of the 12. to the Rom. where the Apostle reciteth the saying of Salomon Prouerb. 25: If thine enemie hunger, feede him: if he thirst, giue him drinke: for in so doing thou shalt heape coles of fire on his head. And benefits may be rightly called coles of fire, forasmuch as they inflame the heart with loue, although it be cold. In the Lawe it was prohibited to laye the frankincense vpon any other coles, but them that were of the altar of y ^e Lord, which signifieth, that we must not rehearse our own good deedes in prayer, as that Pharise did, Luc. 15: but onely the benefits of God bestowed vpon vs in Christ. He is our altar, We must giue thankes to God by Christ. by him we must offer, for the benefits receiued by him we must giue thākes, and make mention of them in prayer for the increasing of our faith. This Paule teacheth Coloss. 3. where he sayth: Do all thinges in the name of the Lord Iesus, giuing thankes to God the Father by him. For God can not suffer, that thou shouldest glorie of any thing els in his sight, which he declared in a type or figure Leuit. 10, where we read that Nadah and Abihu the [Page 270] sonnes of Aaron were taken and consumed of the flame from the altar of God, because they burned incense taking other fire then of the altar of the Lord. The workes of Christ only are accepta­ble to God, wherefore for these onely we must both giue thankes and reioyce in prayer.

The petitiōs made in prayer signified by the incēse layd on the burning coles.The incense signifieth the petitions made in prayer. For pe­titions are, whereof prayer consisteth, and which ascend vnto God, according as Paul sayth: Let your petitions be shewed vnto God, wherein he seemeth to haue considered and interpre­ted them as a sauour ascending from the censer. As though he had said: when ye will burne incense sweete and acceptable vnto the Lord, make, that your petitions be shewed vnto God with supplication and giuing of thankes, this incense and this sauour as it is most sweete vnto God, so doth it ascend straight vnto hea­uen, like vapoures of smoke, and entreth euen vnto the throne of God. And as burning coles do giue a strong sauour and make it ascend vpward: so the memorie of the benefites of God, which we rehearse by giuing of thankes, and whereof we do as it were aduertize God and our selues, doth make prayer stedfast and bold, which cheerefully and gladly ascendeth into heauen, with­out which truly prayer fainteth, is cold and of no force. Where­fore whosoeuer thou art, before thou pray with faith and effec­tually, they heart must be inflamed with the memorie of the be­nefits, which God hath bestowed vpon vs in Christ.

But perhaps some man will demaund, how our petitions be shewed or become manifest vnto God, seeing that they be not onely knowne vnto him before we praye, but he also doth send vs that, which we aske? Whereunto I aunswere: the Apostle ad­ioyned this, that he might teach, of what sort true prayer ought to be, We must not praye at ad­uenture but be certainly perswaded that we shal­be heard of God. to wit, assured and hauing confidence and trust in God, which passeth not away into the winde, neither is made at ad­uenture, as their prayer is, which pray, and haue no regard, whether God heareth or not, yea rather beleeue that he doth not heare, which vndoutedly is not to praye or to aske of God, but to tempt and mocke God. For if any man did desire money of me, whom I certainly knew, not to perswade himselfe that he should receiue it, I could not suffer such an asker, of whom I might assure my selfe to be mocked: how much more is God of­fended at our much crying out and babbling, when we do conti­nually [Page 271] babble much & crie out, & do not thinke at all whether he heareth vs. Learne therefore here, How our pe­titions are shewed vnto God. that they petitions must be shewed vnto God, that is, that thou must so aske, that thou dout not, that they petitions be knowne and accepted of God, and be­leeue certainly, that thou shalt obtaine what soeuer thou doest aske, with which faith if thou be endued, it shall so come vnto thee in deede. For as we belteue, so it commeth vnto vs. Where­fore, as the smoke carieth the sauour vpward from the censer: so faith carieth the petitions of the beleeuers into the sight of God, whereby we assuredly beleeue, that our petitions shall come vnto God, and that we shall vndoutedly obteine those thinges that we aske. Paul by these wordes [be shewed] did vndoutedly meane that, which is eftsoones in the Psalmes: God hath heard my petition, Giue eare Lord vnto my prayer, and such like. Hereof Christ speaketh Matth, 21, and Mar. 11. Whatsoeuer ye shall aske in prayer, if ye beleeue, ye shall receiue it. And Iames saith chap. 1: Aske in faith and wauer not, for he that wauereth shall receiue nothing of the Lord. Who may not now hereof perceiue, that that much babbling and crying out, which is made common­ly through the world in monasteries, is a mocking and deluding of God? The prayers of these, if they may be called prayers, are aboundantly shewed before men, for they crie out and babble too much, but there is no regard of them with God, they are not knowne of him, neither come they vnto his eares, that is, he doth by no meanes heare them, for that they do not beleeue, or are assured, that their crying out or much babbling is heard of God, wherefore as they beleeue, so do they receiue. It was time therefore long since, that those mockinges and blasphemies of God should be abolished. But if we praye as we are here taught, there shalbe nothing surely which we may not obtaine. Why we of­tētimes praie and receiue not. Now we praye for many things continually, and receiue nothing, neither is it any meruell, seeing we praye so, that our petitions be not shewed vnto God, for that we do not beleeue that they be mani­fest vnto him. Wo to our diffidence and incredulitie.

And the peace of God which passeth all vnderstanding, shall preserue your hearts and myndes in Christ Iesus. In how goodly an order doth Paul here instruct a Christian man? First he tea­cheth him to be glad and ioyfull in the Lord by faith: secondly to shew himselfe meeke and gentle to all his neighbours. And if [Page 272] thou say, how can I do that without losse or hinderance? he aun­swereth: The Lord is at hand. If thou againe obiect: But what if men persecute me, and euen bereue me of that I haue? He ad­deth: be nothing carefull, but let thy petitions be shewed vnto God. Where if the flesh againe murmur, what if in the meane season I be oppressed and spoiled? he concludeth that there shal­be nothing lesse, the peace of God shall preserue and keepe thee, whereof I must now entreat somewhat. The peace of God. By the peace of God is not meant here that peace, whereby God is peaceable and quiet in himselfe, but that which he giueth vnto vs, and poureth into our heartes, euen as also it is called the word of God which he giueth vs, that we may preache it and beleeue it. So when he giueth this peace vnto vs, it is called the peace of God, euen be­cause we haue the same with him, when in the world notwith­standing we suffer affliction.

Now this peace passeth all vnderstanding, reason, and know­ledge of man: which is not so to be vnderstood, as though man can not at all perceiue or know it, for if we haue peace with God, truly it must be felt in our heart and conscience, otherwise our heartes and myndes could not be preserued by it, but it is thus to be vnderstood▪ When tribulation commeth vpon them, which know not to flie vnto God with prayer and supplication, but trust to their owne wisedome and care, whereby they seeke peace, but that which reason is able to know, which is that, whereby tribu­lation taketh an end, and is chaunged with outward tranquilli­cie: this peace doth not passe reason, but is agreable vnto it, inasmuch as it is sought and found out of it. Wherefore they that are voyd of fayth are exceedingly disquieted, and trou­bled vntill according to the reason of the flesh they obtaine this peace by heardly deliuering or ridding themselues of aduersitie, not regarding whether they bring that to passe by force or by crafte, as he that hath receiued a wound seeketh to haue it hea­led, The peace which the faithfull en­ioy. &c. But they that reioyce syncerely in the Lord, it is sufficiēt for them, that they know that they haue God fauourable vnto them, and haue assured peace with him, they abyde willingly in tribulation, being nothing carefull for that peace of reason by the remouing of outward troubles, but they endure them va­liantly, looking to be strengthned inwardly by faith, taking no care whether the aduersities which they suffer, shall remaine a [Page 273] short or a long time, whether they shalbe temporall or cōtinuing, neither are disquieted with caring what ende they shall haue. They cōmit all things to God, seeking not to know, when, how, where, or by whom he wil giue them quietnes. Wherefore God againe sheweth them this fauour, that he maketh the end of their triall to be such, and with so great commoditie, as no man could either suspect or wish for. Loe, this is that peace of the crosse, the peace of God, the peace of conscience, true Christian peace, which maketh that a man outwardly also, as much as is in him, liueth quietly and peaceably with all men, & troubleth no man. This peace reason is not able by any meanes to know or com­prehend, that a man vnder the crosse may haue quietnes of minde and ioy of heart, and peace euen in the very inuasion of his ene­mies: this is the gift and worke of God, knowen to none, but to him that hath it, and hath tried it.

Whereas Paul said: Rom. 15.13. Now the God of hope fill you with all ioy & peace in beleeuing, that which he calleth in these wordes, peace in beleeuing, he calleth in our present text y ^e peace of God. Moreouer Paul signifieth in these wordes, that whosoeuer will reioyce in the Lord by faith, and be meeke and of a patient minde toward all by loue, the Deuell vndoutedly is against him, The Deuell laboureth to hinder and stay the god­ly procee­dings of the faithfull. and will raise vp some crosse, that he may driue him from so Christian a purpose, wherefore the Apostle will haue euerie one to be pre­pared against this assault of Satan, and to place his peace there where Satan can not trouble it, namely in God, and not thinke how he may cast of the crosse, but suffer the aduersarie to take on, and rage as he list, he in the meane season patiently looking for the Lord, that he comming may make an ende of aduersitie and trouble: for by this meanes his mynde, heart and conscience are preserued 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 throughly perswade himselfe that God is fauourable vnto him, & carefull for him, and maketh no accompt what chaunceth vnto him from creatures. Moreouer let no man vnderstand here the heartes and mindes to be the will and know­ledge of nature, but as Paule himselfe interpreteth, the heartes and mindes in Christ Iesu, that is, such as we haue in Christ, of Christ, and vnder Christ. These are the heartes and mindes which faith and loue cause, with which they that be endued, do [Page 274] behaue themselues most godly toward God, and most louingly and gently toward their neighbour. Toward God they so behaue themselues, that they beleeue in him, and loue him with their whole heart, and are also most ready, with their whole heart and with all their cogitations to do those thinges which shalbe ac­ceptable to God and their neighbours, as much as, yea more then they are able. Such heartes and mindes the Deuell goeth about with the feare of death and other troubles to terrifie and driue from this godlines, erecting a false hope there against by the deuises and imaginations of men, wherewith the minde is seduced, that it may seeke to be comforted and holpen of it selfe or other creatures, which if it do, surely he hath drawne such a man from the care of God, and wrapped him in his owne vaine care.

Thus hast thou godly reader, out of this short text a most plen­tifull instruction of Christian life, how thou must liue toward God and thy neighbour, namely that thou must beleeue that God is all thinges vnto thee, and thou againe must be all thinges vn­to thy neighbours, that thou must shewe thy selfe such a one to thy neighbour, as God hath shewed himselfe to thee, that thou must receiue of God and giue to thy neighbour: All which are contained in faith and loue, the whole summe of all Christianitie.

THis text toucheth the very pith of Paules chiefe doctrine, the cause why it is well vnderstood of so few, is not, for that it is so obscure and hard, but because there is almost no knowledge of faith left in the world, without which it can not be that one should rightly vnderstand Paule, who euerie where intreateth of faith with such force of the spirit as he is able. I must there­fore speake somewhat, that this text may be made plaine, and that I may more conueniently bring light vnto it in expounding it, I will speake a few wordes in maner of a preface. First there­fore we must vnderstād that that treatise, wherein is intreated of good workes, doth farre differ from that wherein is intreated of iustification, as there is verie great difference betweene the sub­stance and the working, betweene a man & his worke. Now iu­stification is of man, and not of workes: for man is either iustified and saued, or iudged and condemned, and not workes. Neither is it in controuersie among the godly, that man is iustified by no worke, but righteousnes must come vnto him from some other where, then from his owne workes. For Moses writeth of Abel after this sort: The Lord had respect vnto Abel, and to [Page 276] his oblation. God first re­gardeth the man, and thē the worke. First he had respect to Abel himselfe, then to his oblation, because that Abel was first counted righteous, entire, and acceptable vnto God, and then for his sake his oblation also was alowed, and not he because of his oblation. Againe, God had no respect to Cain, and therefore neither to his oblation: where againe thou seest, that regard is had first of the worker thē of the worke. Of this place it is verie plainly gathered, that no worke can be allowed of God, whereas he which worketh that worke, was not first acceptable to him: and againe, that no worke is disalowed of him, vnles the authour thereof be disal­lowed before. I thinke that these thinges wilbe sufficient concer­ning this matter in this place, of which it is easie to vnderstand, that there are two sortes of workes: some going before iustifica­tion, and some following it, and that these last are good workes in deede, but that those other do onely appeare to be good. Hereof commeth such disagreemēt betweene God, and those counterfect holy ones, for this cause nature and reason rise and rage against the holy Ghost, this is that whereof almost all the whole Scrip­ture intreateth. The Lord in his word defineth, that all workes that goe before iustification, are euell, and of no importaunce, and requireth that man himselfe before all thinges be iustified. Againe, Man before he is regene­rate can doe nothing that is good. he pronounceth all men, which are not yet regenerate, and haue not chaunged that nature, which they receiued of their parentes, with the newe creature of Christ, to be vnrighteous and wicked, according to that saying Psal. 116: All men are lyars, that is, vnable to performe their dutie, and to doe those thinges, which by right they ought. And Gen. 6: The heart of man is alwayes ready vnto euell, whereby vndoutedly it com­meth to passe, that he is able to do nothing that is good, which hath the fountaine of actions, that is his heart, corrupted. And if he do many workes which in outward shew seeme good, God hath re­gard first to y ^e worker then to y ^e worke, reason doth quite cōtra­rie, affirming that by his workes the worker is iu­stified. they are no better then the oblation of Cain.

Here against commeth forth reason our reuerend maistres seeming to her selfe meruelous wise, yet in deede is vnwise and blynde, and is not ashamed to gainsay her God, & to reproue him of lying, she being furnished with her follies and verie strawie armour, to wit, the light of nature, free will, the strength of na­ture, also with the bookes of the heathen and with the doctrines of men. She dareth with her euell sounding stringes make a [Page 277] noyce against God, that the workes of a man euen not yet iusti­fied, are good workes, and not workes like vnto Cains, (which God pronounceth) yea and so good, that he that worketh them is iustified by them. For so Aristotle hath taught, that he that worketh well is made good. Vnto this saying she leaueth and sticketh vnmoueably, and wresteth the Scripture cleane contra­rie, contending that God will haue respect first to the workes, thē to the worker. Such verie deuelish doctrine beareth the sway now euerie where in scholes, colledges & monasteries, wherein no other saincts, then Cain was, haue rule and authoritie. Now of this errour an other immediatly springeth. They which attri­bute so much to workes, & do not accordingly esteeme the worker and sound iustification, go so farre, that they ascribe all merit and soueraigne righteousnes to workes done before iustification, ma­king almost no account of faith, alleaging that which Iames saith, that without workes it is dead. Which sentence of the A­postle when they litle vnderstand, they attribute almost nothing to faith, they alwayes sticke to workes, whereby they thinke they do merit exceedingly of God, and are perswaded that for their workes sake they shall obtaine the fauour of God, and by this meanes do they continually disagree with God, shewing themselues to be the right posteritie of Cain. God hath respect vnto man, these to the workes of man: God aloweth the workes for his sake that worketh, these require that for the workes sake the worker may be crowned. Now God goeth not from his sen­tence, as it is meete and iust, and these will seeme nothing lesse thē to erre in any respect. They will not haue their good workes contemned, reason to be nothing esteemed, free will to be coun­ted vneffectuall, or surely, if thou doest here striue against them, they beginne to be angrie with God, and count it a small matter to kill their brother Abel.

But here perhaps thou wilt say: what is needfull to be done? by what meanes shall I first of all become righteous, and accep­table to God? How shall I attaine to this perfect iustification? The Gospell aunswereth, preaching that it is necessarie that thou heare Christ, and repose thy selfe wholy in him, denying thy selfe, & distrusting all thine owne strength. By this meanes thou shalt be chaunged from Cain to Abel, & being thy selfe ac­ceptable, shalt offer acceptable giftes to the Lord. This faith, as [Page 278] it is preached vnto thee for no merit of thine owne, so is it giuen vnto thee for no deseruing of thine, but of meere grace. And this faith iustifieth thee, thou being endued herewith the Lord remit­teth all thy synnes, and that by the contemplation of Christ his sonne, in whom this faith beleeueth and trusteth. Moreouer he giueth vnto such a faith his spirit, which doth throughly chaunge a man and make him new, so that now he hath other reason, and an other will, then before, namely that which is ready vnto good. Such a one worketh nothing but good workes, neither can it be but good, which he being good before, shall do, whereof I haue spoken somewhat before. Wherefore nothing els is required vnto iustificatiō, What is re­quired to iu­stification. then to heare Iesus Christ our Sauiour, and to beleeue in him, howbeit neither of these is the worke of nature, but both of onely grace. He therefore that goeth about to attaine hereunto by workes, shutteth the way to the Gospell, to faith, grace, Christ, God, and all thinges that helpe vnto saluation. Againe, vnto good workes there is neede onely of iustification, which he that hath attained, doth worke onely good workes, and beside such a one none. Hereof it sufficiētly appeareth, that the be­ginning, the thinges following, and the order of mans saluation are after this sort. First of all is required, that thou heare the word of God, next that thou beleeue, then that thou do worke, & so at the last become saued and happie. He which chaungeth this order, without doute is not of God. Paul also describeth this or­der Rom. 10, saying: VVhosoeuer shall call vpon the Name of the Lord, shalbe saued. But how shal they call on him, in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard? and how shall they heare without a preacher? and how shal they preach, except they be sent? There­fore Christ teacheth vs to pray the Lord of the haruest, that he would send forth labourers into his haruest, that is, syncere prea­chers. Whē we heare these preach the true word of God, we may beleeue, which faith iustifieth a man, and maketh him godly in deede, that he now calleth vpon God in the spirit of the sonnes, and worketh nothing but that which is good, and thus becōmeth a man saued. Which is no other thing, then if I say: He that be­leeueth shalbe saued. Againe, he that worketh without faith is condemned, as Christ saith: He that doth not beleeue shalbe con­demned, from which no workes shall deliuer him.

[Page 279]Confer now herewith those things which are wont common­ly to be spoken of honestie and righteousnes. Are they not wont thus to say? I will endeuour, that I may yet become honest. It is meete surely that we study to lead an honest life and to do good workes. Well, admit this to be so. But if one thē aske them how we may applie our selues vnto honestie, and by what meanes we may attaine vnto it: they aunswere, that we must fast, praie, fre­quent temples, auoide synnes &c. Hypocriticall & counterfet holines. Hereupon one becommeth a Charterhouse Monke, an other choseth some other order of monkes: an other is consecrated a Priest: some tormēt their flesh by wearing heare cloth: other scourge their bodies with whipps, other afflict themselues after other sorts. But these are euen of Cains broode, & their workes are no whit better then y ^e workes of Cain. For the man himselfe continueth the same that he was before, vngodly, and without all iustification: there is a certaine chaunge made only of outward workes, of apparell, of places &c. Neither are these any other thē very apes of saincts, for they do preposterously imitate the maners & workes of saincts, when as they themselues are nothing lesse thē saincts. They scarce thinke of faith, they presume onely of such workes as seeme good vnto thēselues, thinking by thē to come vnto heauen. Of whom Christ said: Enter in at the straight gate: for I say vnto you, many seeke to enter in at it, & can not. Why is this? because they know not what this narrow gate is. For it is faith, which doth altogither annihilate or make a man nothing in his owne eyes, & requireth y ^t he put no trust in any of his owne works, but that he leane only to y ^e grace of God, & be prepared for it to leaue & suffer all things. But those holy ones of Cains broode thinke their good workes to be the narrow gate, & are not therefore extenuated, or made lesse, whereby they might enter: they do not leaue confidence in their workes, but gathering them togither in great coules, they hang them about them, and so go about to enter in being burdened, and as it were swollen bigge, which is as possible for them, as for a camell with his bounched backe to go through y ^e eye of a needle.

Whē thou shalt begin to preach vnto these of faith, they laugh and hisse at thee: Doest thou count vs, say they, for Turkes and Heathen, whom it behoueth now first to learne faith? Is there such a companie of Priests, Monkes and Nunnes, & is not faith knowne? Who knoweth not what he ought to beleeue? euen ma­nifest [Page 280] synners know that. And being after this sort animated and stirred vp, they thinke that they be aboūdantly endued with faith, and that the rest is now to be finished & made perfect by workes. Whereupon they make too small & sclender account of faith, as I haue said, because they are ignorant both what faith is, & that it alone doth iustifie. They call it faith, when they beleeue those things which they haue heard of Christ, which kynde of faith the Deuels also haue, & yet are nothing therefore iustified: but this deserueth to be called rather an opinion of men then fayth. For as we do oftentimes admonish, it is not sufficient, that thou maiest worthely be called a Christian, to beleeue those things to be true, which are preached of Christ, which kinde of faith they of Cains broode also haue: A true faith. but thou must also nothing doute, that thou art of the number of them, vnto whom all those benefits of Christ are giuen & exhibited. Which he that beleeueth, must plainly confes, that he is holy, godly, righteous, the sonne of God, and certaine of saluation, & that by no merit of his owne, but by the only mer­cy of God poured forth vpon him for Christes sake. Which he beleeeueth to be so rich and plentifull, as it is in deede, that al­though he be as it were drowned in synnes, he is notwithstāding thereby made holy & the sonne of God. Whereof if he should any thing dout, he should procure exceeding ignominie & reproch to baptisme which he hath receiued, & to y ^e Lords supper, & also re­proue y ^e word & grace of God of falshood. Wherefore take heede that thou nothing dout, that thou art y ^e sonne of God, & therefore righteous, by his grace, let all feare & care be here awaye. How­beit thou must feare & tremble that thou maist perseuer such a one vnto y ^e end: Thou must not being in this case, be careful that thou maist become righteous & saued, but that thou maist perseuer and cōtinue. Neither must thou do this, as though it cōsisted in thine own strēgth, for all thy righteousnes & saluation is of only grace, whereunto only thou must trust: But whē thou knowest that it is of grace alone, & that they faith also is the gift of God, thou shalt for good cause liue in feare & care, lest that any tētatiō do violētly moue thee frō this faith. Hereunto pertaineth that which is writ­ten in the 9. chap. of Ecclesiastes: The righteous & wise, yea and their seruaunts also are in the hād of God, & there is no man that knoweth either loue or hate, but all things are before thē. It hap­peneth vnto one as vnto an other, &c. For y ^e present time euery [Page 281] one by faith is certaine of his saluation, but constantly to stand and perseuer, as it is the gift of the Lord, and not in our owne strength, so ought we alwayes to haue a care and feare thereof.

Whē they of Cains broode heare faith to be entreated of after this sort, they can not sufficiently maruell at our madnes, as it seemes vnto them. God turne this away from me, say they, that I should affirme my selfe holy and godly, farre be this arrogancie and rashnes from me. I am many wayes a miserable sinner, I should be mad, if I should arrogate holines vnto my selfe. And thus they mocke at true faith, and count such doctrine as this for execrable errour, and goe about with might and mayne to extin­guish the Gospell. These are they that deny the faith of Christ, Denyers of the faith of Christ. & persecute it in the whole world, of whom Paule speaketh 1. Tim. 4: In the latter times many shall depart from the faith, &c. For we see it brought to passe by the meanes of these, that true faith lyeth euery where oppressed, is not onely not preached, but also commonly disallowed and condemned, with all them that either teach or profes it. The Pope, Bishops, Colleges, Monasteries, and Vniuersities haue now aboue fiue hundred yeares persecu­ted it with one mind and consent, yea and that maruelous stiffely and obstinately, and haue done no other thing vnto the world, but euery where as much as they were able driuen many vnto hell. Which truely both hath bene and is that last and most hurtfull persecution of Antichrist: The Lord at the last bring it to an end.

If any obiect against the admiration or rather mad senslesnes of these men, that we doe nothing but that that is meete, if we count our selues euen holy, trusting to the goodnes of God iusti­fying vs, seeing that Dauid prayed thus: Preserue thou me, Psal 86.2. Rom. 8.16. O Lord, for I am holy. And for that Paule sayth▪ The Spirit of God beareth witnes vvith our Spirit that we are the children of God; They aunswer that the Prophet and Apostle would not teach vs in these wordes, or giue vs an example, which we should follow, but that they being peculiarly and speciall enlightened, receiued such reuelatiō of them selues that they were holy. And after this sort they misinterpret and wrest whatsoeuer place of the Scrip­tures affirmeth that we are holy, saying that such doctrines are not written for vs, but that they are rather peculiar miracles and prerogatiues as they call them, which doe not belonge to all. Which forged imagination we account of, as hauing come from [Page 282] their sick braine, who when as they be them selues void of faith, and sauour nothing of the spirit, thinke and contend, that there be none which haue sounde faith and the spirit, whereby surely they beleeue them selues to be thornes and thistles, not Christi­ans, but rather enemies and destroyers of Christians, and perse­cutours of the Christian faith.

Againe, they are of this beleefe, that they shall be righteous & holy by their owne workes, and that because of them God will giue vnto them saluation and eternal blessednes. The Papistes attribute more to their owne workes then to God his grace. But here see the madnes of men: in their opinion and iudgement it is a Christian thinge, to thinke that we shall be righteous and saued because of our workes, and to beleeue that these thinges are giuen by the grace of God, they condemne as hereticall. They attribute that to their owne workes which they attribute not to the grace of God: they affirme that they doe saue vs, and not this: they trust to works, they can not trust to Gods grace: which blindnes wor­thely commeth vnto them, inasmuch as they will not build vpon the rocke, let them build vpon the sand, & so be drowned by their owne meanes, that by their owne workes and satisfactions they may torment them selues euen vnto death, gratifying Satan herein, for that they will not rest vpon the grace of God, & serue the Lord with a gentle and sweete seruice. They that are endued with a true faith, are both ioyfull in God, and dutifull to­ward their neighbours. For they that are en­dued with true faith, and doe rest vpon the grace of the Lord, it is meruelous, how they are in God, by his goodnes, of most quiet mindes, and greatly reioycing with holy ioy: whereupon they doe also with pleasure apply them selues to good workes, not to such as these of Cains broode doe, as to fayned prayers, fasting, base & filthy apparell, & such like trifles, but to true & right good workes, whereby their neighbour is profited, and from whence no small commoditie redoundeth vnto men. Moreouer, they are of most ready mindes to suffer whatsoeuer thinges, inasmuch as they are certaine that God doth fauour them, and hath a care of them. These are right honest and profitable men, of whom both God is glorified, & men much profited. When as those of Cains broode serue to no vse, either before God or before men, no, they doe not so much as profit them selues, but are onely an vnprofita­ble lumpe of earth, yea not onely vnprofitable, but exceeding per­nicious and hurtfull also both to them selues, and to others. For inasmuch as they are destitute of true faith, they can not giue vn­to [Page 283] God his due glory, Where true faith is wan­ting, there neither God can be duly glorified, not true good workes done nor doe those good workes which may tru­ly profit their neighbour. For those workes that they apply them selues vnto, are their owne inuentions, consisting in gestures, ap­parell, places, times, meates and such like trifles, whereby their neighbour can be holpen neither in body, nor minde, nor in any thinge els. For what can it profit me that thy crowne is shauen very broad: that thou wearest a gray coule: what profit bringeth it, that thou fastest to day, and keepest holy day to morrow: that thou abstainest from this meate, and eatest that: that thou remai­nest in this place: that thou readest and mumblest vp daily so ma­ny wordes? Surely thou doost nothing els by these, but torment thy selfe to please Satan, and to be a pernicious and hurtfull ex­ample to thy neighbours: for there is no Christianitie in thy life being such. Thou beleeuest not as it behoueth a Christian to be­leeue, and therefore neither doost thou pray Christianly: Thy fa­sting also is not true chastising of thy body, but rashly taken vpon thee in steede of a good worke: In a summe, this thy seruice and study of religion is no other thing, then in time past amonge the Iewes was the religion of Moloch and Baal, in the honour of whom they did kill and burne euen their owne children. So per­nitious and pestilent an example is this thy holines, which see­meth so goodly vnto thee, which when it meruelously counterfai­teth a shew of godlines, it draweth miserable men to the follow­ing thereof, and vtterly extinguisheth true religion.

Here perhaps some godly man will thinke: If the matter be so, and our workes doe not saue vs, but onely to heare Christ and beleue in him, who is giuen vnto vs of the Father to be our righ­teousnes and saluation, to what ende then are so many precepts giuen vnto vs, and why doth God so seuerely require that they be obeyed? The present text of the Apostle shall giue vnto vs the so­lution of this question, and vpon this fit occasion we will now en­ter into the exposition thereof. The Galathians being taught of Paule the faith of Christ, but afterwards seduced by false Apo­stles, thought that the matter of our saluation must be finished & made perfect by the workes of the law, and that onely faith doth not suffize. These Paule calleth backe againe from workes vnto faith with great diligence, and words meruelous effectual, plain­ly prouing that the workes of the law which goe before saith, doe make vs onely seruaunts, and be of no importance to godlines & [Page 284] saluation: but that faith doth make vs the sonnes of God, & that from thence true good workes doe without constraint forth with most plentifully flowe. But here we must accustom our selues to the wordes of the Apostle: Whom Paul calleth a ser­uaunt, and whom a sonne in the text which is here intrea­ted of. He calleth him a seruaunt that is oc­cupied in workes without faith, whereof we haue already intrea­ted at large: he calleth him a sonne, which is righteous and li­ueth by faith alone, without workes. The reason hereof is this: this seruaunt, although he apply him selfe to good workes, yet he doth it not with that minde, with which a sonne doth, that is with a minde that is free, willing, & certaine that the inheritance and all the good thinges of the Father are his: but doth it as he that is hyred with a stipend in an other mans house, who hopeth not that the inheritance shal come vnto him. The works in deede of the sonne and the seruaunt are like, & almost all one according to the outward appearance, but their mindes do differ exceeding much, and their hope is nothing like, euen as Christ him selfe sayth: The seruaunt abideth not in the house for euer: but the sonne abideth for euer. Ioh. 8. These of Cains broode want the faith of sonnes, which they them selues confesse for they thinke it a most absurd thing, & wicked arrogancie, to affirme them selues to be the sonnes of God and holy, therefore as they beleeue, euen so are they counted before God, they neuer become the sonnes of God, or holy, neuertheles they are exercised with the workes of the law, and are well wearied, wherefore they are and remaine seruaunts for euer. And they receiue no other reward, but these temporall things, namely, quietnes of life, aboundance of goods, dignitie and honours, &c. Which we see to be vsuall among the followers of Popish religion, then whom there is none at this day that liueth more pleasauntly, more welthily, more gloriously and honorably. But this is their reward, they are seruaunts and not sonnes, wherefore in death they shall be thrust from all good thinges, neither shall any portion of eternall inheritance come vnto them, who in this present life would beleeue nothing there­of. So therefore it is that seruaunts and sonnes are not much vn­like in workes, but in minde and faith they are most vnlike.

Now the Apostle endeuoureth here to proue, (which in deede is the very matter) that the law with all the workes thereof doth make vs no other then seruaunts, if this faith in Christ, whereof we haue spokē, be away. For that alone doth make vs the sonnes [Page 285] of God. Neither the law nor nature can giue it, onely the Gospel bringeth it, when it is heard with an holy silence of minde. It is the word of grace, which the holy Ghost doth forthwith followe, as it is shewed in very many places, and specially Act. 10: where we read, that the holy Ghost did by and by fall on Cornelius and his familie hearing the preaching of Peter. The lawe why it was giuen. Moreouer the lawe was giuen for this, that we might learne by it, howe voyd we are of grace, and howe farre from being of the minde of sonnes, yea that we are plainly of a seruile minde. For we being left to our selues, can in no wise be free from the lawe, neither if we doe any good thing, doe we it willingly, forasmuch as that faith of sonnes is wanting, wherwith he that is endued, knoweth assuredly, that the eternall inheritance shall come vnto him, and is of his owne accord inclined and bent, with a willing and ready spirit to doe those thinges that are good. Nowe these men doe willingly con­fesse that they are void of this faith, and if they would confesse the truth in deede, they shoulde also plainly confesse, that they had farre rather be without all lawe, and that they are against their wills subiect thereunto. Wherefore all thinges are among them constrained, and void of faith, and they are in very deede compel­led to confesse that by the lawe they can not attaine any further. Which one thing they ought to learne by the law, and know, that they are seruaunts, and haue nothing belonging to sonnes, wher­by they might be enflamed with desire to come from seruitude to the state and condition of sonnes: and might make no account of their owne thinges, as in deede they ought to doe, that God of his grace might aduaunce them vnto an other state by faith. Nowe this were a sound vnderstanding of the law, and the true vse ther­of, whereof this is the office, The office of the lawe. to reproue and conuince men here­of, that they are seruaunts and not sonnes, as many as follow the law without faith, and that they doe exercise themselues therein plainly against their wills, and with no confidence of grace. For it causeth and maketh such to be offended at it, and learne by it, how vnprepared and vnwilling they are to that which is good, inasmuch as they are void of faith, whereby it moueth them to seeke helpe some other where, and not to presume of their owne strength to satisfie it. For it requireth a ready will, and hartes of sonnes, which alone can satisfie it: it vtterly refuseth seruaunts, and them that be vnwilling.

[Page 286]But these of Cains broode doe not onely of their owne accord confesse, that they want this faith, which maketh the sonnes of God, but also they persecute it: they feele and know also ful wel, how vnwillingly they beare the lawe, and had rather to be free from it, neuertheles they thinke that they shal become righteous by these their vnwilling and constrained workes. They will con­tinue seruaunts, & will not be chaunged into sonnes, and yet they would enioy the goods of a straunge father. They do all thinges cleane out of order: wheras by the law they ought to learne, that they are seruaunts, and vnwilling to doe that which is good, and therefore should by faith aspire to the state of sonnes, notwith­standing they goe so farre that they seeke to satisfie and fulfill it by their owne works onely. And thereby they doe altogither hin­der the ende of the law, and striue against faith and grace, where­unto if they were not blind, the law would direct and driue them: And so they continue alwayes, a blinde, blockish, and miserable people. These thinges Paule teacheth Rom. 3. and 7. and doth freely pronounce that no man is iustified before God by y ^e works of the lawe, No man is iustified by the lawe. adding no other cause hereof, then this, for that the knowledge of sinne only commeth by the law. If thou wilt know howe this commeth to passe, consider well some one of Cains brood, and thou shalt by and by see it verified. First he worketh his workes according to the lawe, with great griefe and labour, and yet he therewith confesseth, that he is vncertaine whether he be the sonne of God, and holy. Yea he condemneth and curseth this faith, as the most pernitious arrogancie and errour of all other, and will continue in his douting, vntil he be made certaine by his workes. Here thou seest plainly that such a man is not good or righteous, seeing that he wanteth this faith and beleefe, that he is counted acceptable before God, and his sonne, yea he is an e­nemie of this faith, and therefore of righteousnes also: Where­fore neither can his workes be counted good, although they pre­tend a faire shew of fulfilling the lawe. And thus is it easie to vn­derstand that which Paule sayth: that no man is iustified before God by the workes of the lawe. For the worker must be iustified before God, before he worketh any good thing, although before men, which esteeme a man by outward thinges, and not by the mind, they are counted righteous which apply them selues to the doing of good workes. For men iudge the worker by the works, [Page 287] God iudgeth the workes by the worker. Nowe the first precept requireth, that we acknowledge & worship one God, that is, that we trust and rest in him alone, which in deede is the true faith, whereby we become the sonnes of God. But how easie is it by this precept to know, that sinne is both in him of Cains brood, & in thy selfe, inasmuch as both of you want such a faith, euen by your owne nature? which thou couldest not know but by meanes of this law. And this is that which Paul meaneth when he sayth: That by the law commeth the knowledge of sinne. Rom. 3.20. Now thou canst be deliuered from this euill of infidelitie, neither by thyne owne power, nor by the power of the lawe, wherefore all thy workes whereby thou goest about to satisfie the lawe, can be no­thing but workes of the lawe, of farre lesse importance, then that they are able to iustifie thee before God: who counteth them on­ly righteous, which truly beleeue in him, for they onely acknow­ledge him the true God, are his sonnes, and doe truely fulfill the law. But if thou shouldest euen kill thy selfe with workes, yet is it so farre of, that thy hart can obtaine this faith thereby, that thy workes are euen a hinderance that thou canst not knowe it, yea they are a cause that thou doost persecute it.

Hereupon it is, that he that studieth to fulfill the law without faith, is afflicted for the deuils sake, and not for Gods sake, and continueth a persecutour both of faith and of the lawe, vntill he come to him selfe, and doth plainly ceasse to trust in him selfe and in his owne workes, doth giue this glory vnto God, who iustifi­eth the vngodly, acknowledgeth him selfe to be nothing, and figh­eth for God his grace, whereof he doth now know, being taught by the law, that he hath neede. Then faith and grace come, and fil him being emptie, satisfie him being hungry, by and by follow good workes, which are truely good: Neither are they now the workes of the law, but of the spirit, of faith and grace, and they are called in the Scriptures the workes of God, which he wor­keth in vs. For whatsoeuer we do of our owne power & strength, All that we doe of our selues being not assisted by the grace of God, is euill. and is not wrought in vs by his grace, without dout it is a worke of the law, and auaileth nothing to iustification, but is both euill and hated of God, because of the infidelitie wherein it is done. A­gaine, whatsoeuer he of Cains brood worketh, he doth nothing from his hart, nothing freely and with a willing mind, except he be as it were hyred with some reward, or be commaunded to doe [Page 288] some such thinge, whereunto he ought otherwise to be ready of him selfe: Euen as an euill and vnthriftie seruaunt suffereth him selfe to be brought to no worke, vnles he be hyred with a reward, or commaunded, whereunto he ought otherwise to be willing of himselfe. Nowe how vnpleasaunt is it to a man to haue such ser­uaunts? But they of Cains brood be plainly such, they would do no good worke at all, if they were not either compelled by y ^e feare of hell, or allured by the hope of present good thinges. Whereby againe thou seest, that these haue no mind to y ^e law, they gape on­ly for gaine, or are moued with feare, whereby they bewray them selues, that they doe rather hate the law from their hart, and had leuer that there were no law at all: Wherefore it is plainly ma­nifest, that they are not good, and consequently that neither their workes be good: for how should euill men worke good workes? Moreouer those their workes, which in apparance & shew seeme to be good, are either wrested from them by feare, or are bought with promises. An euill hart can doe nothing that is good. But this naughtines of the hart & vnwillingnes to doe good, the lawe bewrayeth when it teacheth, that God doth not greatly esteeme, what the hand doth, but what the hart doth: which, seeing it ha­teth the law that is good, who wil deny it to be most euill. Sure­ly it is a sinne to be against the lawe, which is very good. Thus therefore sinne is knowne by the lawe, according as Paule tea­cheth, forasmuch as we learne thereby, howe our affection is not set on that which is good, What the knowledge of sinne which com­meth by the law, ought to worke in vs. which ought to terrifie vs, and driue vs to ceasse to trust in our selues, and to long after the grace of God, whereby this naughtines of the hart may be taken away, and our mind may become such, as is of it selfe ready to good things, and loueth the lawe, which voluntarily, not for any feare of punish­ment, or respect of reward, but because it doth of it owne accord like well of the law, and loue righteousnes, worketh those things which are truely good: By this meanes onely one is made of a seruaunt a sonne, of a slaue an heire. Which mind and spirit thou shalt receiue by no other meanes, then by faith in Christ, as it is before spoken at large. Now let vs come to entreat of the text of Paule.

ACcording to the historie this text setteth before vs an example of faith and diffidence: wherof we may learne both what a stronge and inuincible thinge faith is, and that it must be exercised & tryed euen in great matters, and full of perill: and also howe desperate a thing on the other side diffidence is, and howe full of feare and trembling, which can neuer doe any thinge rightly or wel. This doth experience most liuely set forth in the Disciples. How despe­rate & feare­full a thinge diffidence is, it appea­reth by the example of Christes Dis­ciples. They, when they entered into the ship with Christ, and whilest there was calmnes in the lake, were nothing disquieted in mind, neither felt any feare. Then if one should haue asked them whe­ther they beleeued, they would haue aunswered without dout that they did beleeue. For they did not know that their hart did trust in that quietnes, for that all troubles were absent, and therefore did rest vpon a thinge visible, and not vpon the inuisible grace of God. Which then was made manifest, as soone as the tempest was risen, and the waues did couer the ship: for by and by all their trust and confidence ceassed, for that the quietnes and calmnes whereunto they trusted was taken away, and diffidence, which before when al things were prosperous did lurke in their minds, did then appeare. For this is the nature of diffidence, that it be­leeueth or knoweth no more then it feeleth. Forasmuch therefore as it had possessed the brestes of the Apostles, they felt nothing now but the fearefull tempest, and the waues couering the ship, they saw the sea swelling and greatly raging to threaten nothing [Page 318] but death. These thinges onely did they thinke vpon, these onely did they consider, and therefore could there be no measure or ende of feare and trembling in their mindes: the more they weyed in their mind the perill, so much more were they terrified, and see­med euen now to sticke in the very iawes of death, hoping for no life or deliuerance. And as they could not so much as thinke any thing els because of their vnbeliefe, so all comfort also was farre from them. For diffidence or vnbeliefe hath nothing whereunto it may trust or flee, wherfore when outward aduersitie commeth, it admitteth nothing into the mind but it, and therefore it can ne­uer feele any peace or quietnes while this remaineth. So in hell, where diffidence exerciseth full tyrannie, there can neuer be any intermission of desperation, trembling and terrour.

What faith doth in trou­ble & daun­ger.But if the Disciples had bene then endued with a sound faith, and if it had ruled in this daunger, it would haue remoued from the mind the wind and all this tempest, & in steede of these would wholy haue thought vpon the power of God and his grace pro­mised, whereunto it would no otherwise haue trusted, then if it had sate vpon a most stronge rocke farre from the sea and from al tempest. For this is the chiefe vertue and cunning of faith, that it seeth those thinges which are not seene or felt, and seeth not those thinges which are felt, yea which are now sore vpon vs, and doe presse & vrge vs. As on the contrary side diffidence seeth nothing but that which it feeleth, neither can it rest vpon any other thing but that which it feeleth. For this cause those thinges are of God layd vpon faith, which the whole world is not able to beare, as sinnes, death, the world, and the deuil: neither suffereth he it to be occupied with small matters. For who flieth not death? who is not terrified & ouercome of it? The force of faith, where­by death, the world, Satan and sinne are ouercome. Against this inuincible faith stan­deth, yea it couragiously setteth vpon it, which otherwise tameth all thinges, and ouercommeth and swalloweth vp that vnsatiable deuourer of life. So euen the whole world is not able to bring vn­der and subdue the flesh, but it rather bringeth vnder and maketh the world subiect vnto it, & beareth rule ouer it, so that he liueth carnally whosoeuer is of the world. But faith subdueth this sub­duer of all other, holdeth it in subiection, and teacheth it not one­ly to be ruled, but also to obey. Likewise who is able to beare the hatred and furie, ignominie and persecution of the worlde? who doth not yeelde vnto it and is oppressed with it? But faith euen [Page 319] laugheth at all the iniquitie, rage, and furie thereof, and maketh that vnto it selfe matter of spirituall ioy, wherewith other are e­uen killed. It doth no otherwise behaue it selfe against Satan al­so. Who is able to ouercome him, which practizeth so many craftes and wiles, wherby he stayeth and hindereth the truth, the worde of God, faith, and hope, and soweth against them innu­merable errours, sects, delusions, heresies, desperations, super­stitions, and such kind of abominations without number? All the worlde is to him as a sparke of fire to a fountaine of water, it is wholy subdued vnto him in these euills, as (alas) we both see and trie. But it is faith which troubleth him, for it is not onely not made subiect to his delusions, but it also discouereth and confoun­deth them, that they be no more of any importance, that they are able to doe nothing but doe vanish away, as we haue experience at this day by the decaying and vanishing of the Papacie and in­dulgences. Finally, sinne hath that force, that that which is euen the least, can not be appeased or extinguished of any creature, that it doth not gnawe and teare the conscience, yea if all men should goe about togither to comfort the conscience wherein sinne hath begun to liue, they should goe about it in vaine. But faith is that noble Champion, which ouercommeth and extinguisheth euery sinne, yea if all the sinnes which the whole world hath committed from the beginning were layde vpon one heape, it would extin­guish and abolish them all togither. Is not faith therefore most mightie and of incomparable strength, which dareth encounter with so many and so mightie enemies, and beareth away the cer­taine victorie? Wherefore Iohn sayth in his first Epistle chap. 5: This is that victorie that hath ouercome this world, euen our faith.

Howbeit this victorie commeth not with rest and quietnes, Faith obtay­neth not the victorie ouer the enemies of our soules without sore fight & con­flicts. we must trie the fight, not without blood and woundes, that is, we must needes feele sinne, death, the flesh, the deuill, and the world, yea and that assayling vs so grieuously and with so great force, that the hart of man doe thinke that he is past all hope, that sinne hath ouercome, and the deuill gotten the vpper hande, and on the contrary side very litle feele the force of faith. We see an example of this fight here in the Disciples, for the waues did not onely strike the ship, but did euen couer it, that nothing could be now lo­ked for, but that it should be drowned, especially Christ being a­sleepe, [Page 320] and knowing not of this perill: all hope was then past, life seemed to be ouercome, and death appeared to haue the victorie. But as it fel out with the Disciples in this tentation, so also doth it fall out, and must fall out with all the godly in all kind of tenta­tions, which are of sinne, the deuill, and the world. In the tentati­on of sinne we must needes feele the conscience thrall vnto sinnes, the wrath of God and hellish paynes to hange ouer vs, and all thinges to be in that case, as though we were past all recouerie. Likewise when we haue conflict with the deuill, it must appeare, as though truth shoulde giue place to errour, and Satan shoulde driue the worde of God out of the whole worlde, and he him selfe reigne for a God with his delusions & deceits. Neither standeth the case any otherwise, when it commeth to passe that we are try­ed of the world, it must needes be, that it should greatly rage and cruelly persecute vs, so that it shall seeme that no man at all is a­ble to stand, that no man is able to obtayne safetie, or profes his faith: that Cain onely shall beare rule, and suffer his brother in no place.

Albeit we be in daunger & great distres, yet must we not be dis­couraged, but beleeue that we shall be deliueredBut we must not iudge according to such feeling and outward appearance of things, but according to faith. The present exam­ple ought to stirre vs vp hereunto, & to be receiued of vs in steede of speciall comfort. For we learne hereof, that albeit sinnes doe vrge vs, death disquiet vs, the world rage against vs, and the de­uill lay snares for vs, that is, although the waues doe couer the ship, yet we must not be discouraged. For although thy consci­ence being wounded doth feele sinne, and the wrath and indigna­tion of God, yet shalt thou not therefore be plunged in hell. Nei­ther shalt thou therefore die, although euen the whole world hate and persecute thee, and gape so wide to deuoure thee, as the mor­ning spreadeth forth it selfe: They are onely waues, which fal­ling vpon thy ship doe terrifie thee, and compell thee to crie out, we perish, Lord saue vs. Thou hast therefore in the former part of this text, the nature of faith set forth, how it is wont and ought to behaue it selfe in tentation, also howe desperate a thinge diffi­dence is, and nothing to be counted of. The other part commen­deth vnto vs loue in Christ, whereby he was brought so farre, that he brake of his sleepe, arose, and counted the daunger that his Disciples were in for his owne, and helped them freely, as­king or looking for nothing of them therefore. Euen as it is the [Page 321] nature of Christian loue to doe all things freely and of good will to the glorie of God, and profit of our neighbours, The nature of Christian loue. seeking to it selfe nothing thereby. For the exercising of which loue man ado­pted of God, is left in the earth, euen as Christ being made man liued in the earth that he might do for vs, as he witnesseth of him selfe: I came not to be serued, but to serue, Matth. 20.28 and to giue my life for the ransome of many.

THis is an admonition and exhortation to the Co­rinthians, to apply them selues to those thinges, which they did already knowe. The wordes surely are easie to be vnderstood, but hard to be done, and in vse most rare. For in such merueilous order and colours he painteth out Christian life, as it can not be pleasaunt to the flesh to behold. First he sayth: The Mini­sters of the word wor­kers togither with God. As workers togither we be­seech you. He calleth the Ministers of y ^e word togither workers, as 1. Cor. 3. he also sayth: VVe togither are Gods labourers, ye are Gods husbandrie, and Gods building. Which is thus much in effect: We preach and labour in the worde among you by tea­ching & exhorting, but God inwardly with his spirit doth blesse and giue the encrease, lest that the outward labour in the word be in vaine. And so God is the inward and true Maister, which brin­geth to passe all thinges, whom we serue in the office of outward preaching. Now he calleth him selfe & his fellowes such togither workers, lest they should contemne the outward word, as though they either had not neede of it, or had already sufficiētly attayned to the knowledge therof. For although God can alone by his spi­rit, without the outward word worke all things in the mindes of the elect, yet he will not doe it, but rather will vse togither wor­king [Page 326] preachers, & worke by their word when & where it pleaseth him. Forasmuch therfore as it seemeth good vnto God to giue to Preachers this office, name, & dignitie, that they be counted wor­kers togither with him, it is not lawfull for any man to chalenge either that learning or holines vnto him self, that he neglect euen neuer so simple a sermon wherein the word of God is preached, much lesse that he contemne it: for we know not when that time will come, when God by his Preacher will vouchsafe to accom­plish his worke in vs.

The prea­ching of the Gospel doth not long cō ­tinue in one place sincere & vncorruptSecondly, the Apostle admonisheth of the daunger of losing y ^e light of the Gospel, when he sayth: that ye receiue not the grace of God in vaine. Wherby he giueth vs to vnderstand that y ^e prea­ching of the Gospel is not a perpetual, continuing & permanent doctrine, but rather that it is like raine that sodainly commeth & soone passeth away when as the Sunne and heat come by and by and take away al the moisture that is left thereof, and afterward scorch and hurt thinges neuertheles. This very experience pro­ueth, for no man shall be able to bringe forth euen one place in the world, where the Gospell hath remained pure and sincere aboue the age of one man, but continued and increased while those liued by whose ministerie it began, they departing hence that also al­most wholy departed, and by and by after followed heretikes and false teachers, with their delusions and false doctrine peruerting and corrupting all thinges. So Moses foretold his Israelites, that by and by after his death it should come to passe, that they should depart from the way of the Lorde, and corrupt their owne wayes, which the booke of Iudges witnesseth to haue come to passe. Moreouer the same booke sayth, that as often as any iudge which had called againe the word of the Lord did die, they fell a­gaine forthwith to their vngodlines, & made all things worse and worse. So Ioas the king continued in his dutie so long as Ieho­iada the Priest liued, who being dead, he began by and by to be a King vnlike him selfe, Act. 20 29. & left the office of a good and godly King. Neither fell it out otherwise after Christ had receiued his Apo­stles to him selfe almost the whole world was filled with heresies and false doctrine. Which Paul pronounced before: I know this, saythes, that after my departing shall grieuous wolues enter in among you▪ not sparing the flocke, &c. So standeth the case at this day also, the pure and sincere Gospel hath shined vnto vs, the [Page 327] day of grace and saluation, and the acceptable time are present, but they shall shortly be ended if the world stand.

Moreouer, to receiue grace in vaine can be nothing els, What it is to receiue the grace of God in vaine then to heare the pure and sincere word of God, whereby the grace of God is preached and offered, and notwithstanding to embrace it with no diligence, neither to be chaunged or altered in life. By this vnthankfull slothfulnes we deserue to haue it taken away a­gaine as being vnworthy of it. For we making so light of the Gospell are vndoutedly they which are bidden and called to the mariage, but whiles being busied about other matters we despise this grace, the good man of the house is angrie with vs, & swea­reth that we shall neuer tast of his supper. The same doth Paule now here admonish of, that we take heede to our selues, least that we receiue the Gospell vnthankfully & without frute. Yea Christ also admonished vs of the same: VValke while ye haue the light, Ioh. 12.35. least the darkenes come vpon you. It ought surely to make vs more warie and heedefull, euen for that we suffered so grieuous and pernitious darkenes vnder the Pope. But we haue now for­gotten all such thinges, no thankfulnes, no amendement is found among vs, which how greatly to our owne hurt we neglect, we shall shortly feele.

For he sayth: I haue heard thee in a tyme accepted, and in the day of saluation haue I succoured thee: beholde nowe the ac­cepted tyme. He describeth here the merueilous felicitie which is there where the Gospell flourisheth, there is no wrath, no re­uengement, all thinges are replenished with grace and saluati­on, yea it is vnspeakeable howe great felicitie these wordes doe speake of. Whereas he first sayth: a tyme accepted, A time ac­cepted. it is spoken by an Hebrewe figure, and is as much as if thou say: a grati­ous tyme and replenished with the fauour of God, wherein God turneth away his anger, and declareth nothing but loue toward vs, and a ready will to helpe vs. Our sinnes are blotted out, not onely those that be past, but those also which as yet sticke in our flesh, and that I may speake in a word: the kingdom of mer­cie is present, wherein nothing but forgiuenes of sinnes, and re­storing of grace is shewed: heauen standeth open, the right yeare of Iubile is come, wherein all dettes are remitted, and no grace is denied. Whereupon he sayth: In a time accepted haue I heard thee, that is, now I fauour thee & am mercifull vnto thee, what­soeuer [Page 328] thou wilt haue, pray for it, and thou shalt obtayne it, and certainly receiue it. Onely let not the fault be in thy selfe, pray, while this time endureth.

The day of saluation. Beholde nowe the day of saluation. He calleth this the time and day of saluation, that is of helpe and felicitie. For we are not onely certayne hereof, that God is mercifull and fauourable vnto vs, and we acceptable vnto him, but also as we beleeue, and by faith are sure of his goodnes toward vs, so he declareth in deede, heareth them that crie vnto him, helpeth and saueth them, yea and maketh them plainly blessed. We therefore wor­thely acknowledge and confesse this tyme to be the wished, pro­sperous, happie, and very day of saluation. For it behoueth that both be togither, both that God fauour vs, and also that he de­clare his fauour towards vs by worke or deede. That he fauou­reth vs, the accepted tyme which is nowe present doth witnes: that he doth also helpe vs and finish our saluation, this other wit­nesseth, to wit the day of saluation, the day of helpe. But as the state of the life of Christians is, if thou wilt iudge according to the outward man, thou wilt iudge it rather a tyme of affliction, wrath and indignation, wherein the Gospell is preached, and wherein they liue, then a time of grace and saluation. Where­fore the wordes of the spirit must be spiritually vnderstood, so shall we easily see & perceiue that these noble and most pleasaunt names doe most rightly and properly belong to the tyme where­in the Gospell flourisheth, that it is a tyme accepted, that is, full of grace, and a time of saluation, whereby surely all the riches and felicitie of Christes kingdom are notably commended and set forth vnto vs.

Let vs giue no occasion of offence in any thinge. Forasmuch therefore as there is so acceptable and gratious a tyme, let vs, sayth he, vse it worthely, and not receiue it in vayne. First ende­uouring to giue no occasion of offence to any man, least that our office of preachinge Christ be reprehended, No offence must be gi­uen whereby the Gospell may be re­prehended. Double oc­casion of of­fence may be giuen, whereby the Gospel is re­prehended. whereby he sufficiently declareth what offence he meaneth, namely, that the doctrine of the Gospell may not be stumbled at, as though he taught that which is not perfect and sound. Nowe there may be giuen a double occasion of offence, whereby the Gospell is repre­hended: one, wherby the Heathen are offended, when as some vn­der a pretence of y ^e Gospel seeke the libertie of the flesh, wil not be [Page 329] obedient to magistrates, turning the libertie of y ^e spirit, into flesh­ly licētiousnes. These do meruelously offend y ^e discreeter & wiser sort of the Heathen, and make that they hate the Gospell with­out a cause, which they thinke doth teach this licentiousnes: and so as it were with a certaine force they do by this their insolencie repell and driue them from the faith of Christ: for they measuring all Christians by these, do detest them as light men, and trou­blers of the common wealth, and therefore not to be suffered. This offence therefore, and this reprehension, or rather hatred and persecution of the Gospel we acknowledge to come through these preposterous Christians. An other offence is, whereby euē Christians amōg themselues are sometime offended, through the vnseasonable vse of Christian libertie, in meates and other indifferent thinges, whereat the weaker sort in faith do sometime stumble. Whereof the Apostle hath giuen many preceptes 1. Cor. 8. Rom. 14. He exhorteth therefore here vnto that, whereof he admonisheth in other wordes 1. Cor. 10: So behaue your selues, that ye giue none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God: euen as I please all men in all things, not seeking mine owne profit, but the profit of many, that they might be saued. The same he teacheth also Philip. 2. that euerie man looke not on his owne things, but on the things of other men, for so all offence should be easily taken away, nay none at all should be giuen.

That our ministerie be not reprehended. Though we cā not bring to passe that the word of God be not at all repre­hended, yet must we en­deuour that it be not re­prehended through our fault. Who can bring to passe that our ministerie shall not be reprehended, seeing that the Gospell is necessarily subiect to persecution, no lesse then Christ himselfe? In deede it is not in vs to make that the worde of God be not reprehended and persecuted of them which are ignoraunt of God, and do not beleeue: for it is a rocke of offence, Esai. 8. Rom. 9. this offence commeth because of our faith, and can not be auoided of vs, and therefore the blame thereof ought not to be layde vpon vs. Howbeit there is an other offence which procee­deth hereof, for that our loue is not sufficient dutifull, this com­meth through vs, inasmuch as our workes are the cause thereof, because they do not so shine by faith, that they w [...]i [...]h are conuer­saunt with vs may thereby be prouoked to serue God, as it is meete. This offence is giuen through our fault, whom it be com­meth so to liue, that the Iewes, Heathen & Princes of the world [Page 330] might haue no occasion to say: Beholde how light and naughtie these men are, yea and verie wicked wretches, the doctrine of life which they follow must needes be euell and pestilent. So our infamie and crimes are occasion of offence to others, and of ha­tred and detestation of the most holy word of God. For whereas we ought so to know, preach and folow it, that thereby both our neighbours might be brought vnto God, and to the leading of a godly life, and also the glorie of God set forth, we by our naughty and slouthfull life bring to passe that it doth not onely bring no profit and commodity to our neighbours, but is brought into ha­tred and made detestable through our meanes, bearing our igno­minie and reproche. Now it is a most horrible synne and wicked­nes by our naughtines to make the word of God which is most holy and bringeth saluation, to make it I say, so odious, and to repell and driue men from it, to our owne, and their most cer­taine destruction.

But in all thinges let vs behaue our selues as the ministers of God, in much patience, in afflictions, &c. Here he describeth in order the signes & proper tokens of a Christian life, wherewith it ought to be adorned in outward conuersation: Not meaning that one is made a Christian and godly hereby, but as he sayth, that by these as by proper frutes and signes of Christianitie, we should shew our selues to be both, and behaue our selues as the ministers of God, that is as Christians & godly men. And marke well that he sayth: as the ministers of God. It may seeme very straunge, that the ministerie of God consisteth in these, in many afflictions, in necessities, in distresses, in stripes, in prisons, in tumults, in watchings, in fastings, &c. Among these he num­breth not Masses, and prayers for the dead, or other trifles of fained worship of God. He rehearseth those things that pertaine to the true and right seruice of God, whereby the body is chasti­sed, and the flesh tamed. Which is well to be noted, lest that any neglect fastings, watchings and labour, and make us count of them for that they do not iustifie. They bring not righteousnes in deede, yet are they frutes of righteousnes being obtained, wherein thou mayst be exercised, and whereby thou mayst keepe thy flesh in subiection, and enforce it to do his dutie.

In tumults. He rehearseth tumults or seditions among the rest, not that it becommeth vs to teach or moue them, who ought [Page 331] to obey Magistrates, and with quietnes to liue obedient vnto all in that which is good, as Paule teacheth Rom. 13, and Christ Matth. 22: Giue vnto Cesar those thinges that are Cesars: but that we must beare tumultes of others, as also necessities, di­stresses, stripes, and imprisonments, which we must cause or procure vnto none, but suffer being procured and layde vpon vs by others. Wherefore in the first place he setteth much patience, which surely moueth no sedition or tumult, but rather suffreth it, and appeaseth it, if it can. But in the meane season it singularly comforteth vs at this time, Christians commonly accused to raise sedition and tumults, whē they suf­fer the same being raised of other. when as tumults are commonly im­puted vnto vs, for that this is incident to a Christian life, that for the preaching of the Gospell it is accused to raise sedition, which it rather suffereth being raised of other against the word of God. For as in time past Achab accused the most holy Prophet Elias of sedition, affirming that it was he that troubled Israell, when as he himselfe in deede did trouble it: so is it neither a shamefull nor new thinge, for vs to be accused of the same when we preach the same word. Let vs thinke when the enemies of God lay this reproche and sclaunder vpon vs, that not onely Elias, not onely the Apostles, but Christ himselfe was counted of the Iewes a se­ditious felow, & crucified, a title being writtē in three languages and put on the crosse, that he should of all be counted as a sedi­tious king of the Iewes, which would haue moued that people against Cesar, and adioined them to himselfe, who in deede by word and example of his life taught nothing more themsubmissiō and obedience, and liued so that he was ready to profit and mini­ster vnto all. As for the rest whereof the Apostle here maketh mention, as patience, affliction, necessitie, distres, stripes, pri­sons, labour, watchinges, fasting, puritie: it is easie to vnderstand how they pertaine to the ministerie of God, who truely disdai­neth to haue slouthfull, idle, gluttonous, and drowsie ministers, and such as can not abide aduersitie and trouble▪ But he specially reproueth our delicate ones, which quietly enioy reuenues and rents, and take their delight and pleasure, thinking that it is an vnworthie thinge that they should labour, for they are shauen, weare long gownes, and crie out in temples &c. Howbeit these shall not be able to approue themselues before God, God will haue none to be idle, but also labour and so eate their owne bread. who will haue all to labour, and eate their owne and not other mens bread, as it is written by Paule to the Thessalonians. Who therefore [Page 332] teacheth here also, that God is serued by labour, and not that onely, but that we also are thereby proued and commended to be the ministers of God.

In knowledge. Paule taketh knowledge here for that which we call prudence or wisedom, wherby we vse things with reason, behauing our selues with discretion and comelines. Of which knowledge y ^e saying also of Paul Rom. 10. is vnderstood: They haue the zeale of God, but not according to knowledge, that is, they beare a zeale to the lawe not prudently, not weying and cōsidering all things well, that they might do no vndecent thing. Wherefore whereas he here expressely requireth knowledge in the ministerie of God, Christians must frame their life pru­dently and with sufficiēt discretion. he thereby admonisheth vs, that we frame our life with reason, and order it prudently, in all things keeping a meane, and hauing an aduised rehard of our neighbours, lest that in any thing we offende y ^e weaker sort, with vnseasonable vse of Christian libertie, and that we do all thinges to the edifying of all. So we must labour, fast, watch, and applie our selues to cha­stitie and such other thinges, not aboue measure, that either the body may be in daunger by too much honger and watching, or the true puritie of life by ouermuch abstinence from matrimo­niall companie, but we must vse these thinges with knowledge, that is with conuenient wisedome and discretion, that they may not any whit hurt, but alwayes edifie. Whereupon Paule 1. Cor. 7. expressely admonisheth maried folkes, that they abstaine not ouermuch from mutuall companie, lest that they be tempted of Satan. In all these therefore, in fastings, watchings, labours, chastitie &c: the Apostle would prescribe and appoint no rule, lawe or measure, which the councels of the Pope and Monkes do, but the meane or measure to be obserued in them he left free to euerie mans knowledge and discretion, that euerie one may consider with himselfe how much or long he must labour, fast, watch, or abstaine, to this ende that the flesh may be camed and made obedient to the spirit.

In long suffering, in kindnes, in the holy Spirit. What the two former are the Apostle hath at large sufficiently declared Rom. 2. Gal. 5. But whereas he saith: In the holy Spirit, it may be vn­derstood after two sorts, either that he speaketh of y ^e holy Ghost, God himselfe, or that he meaneth by the holy spirit the true force and maner of a spirituall life, as though he would admonish in [Page 333] this maner: Beware of an hypocriticall spirit, which wilbe coun­ted for a holy spirit through a meruelous shew and craftie coun­terfaiting of spirituall thinges, when it is in deede an vncleane, prophane, and an euell spirit, and bringeth in nothing but sects and heresies. A true spiri­tuall life. But liue ye in the true & holy spirit which is giuen of God, which giueth and maintaineth vnitie, one mynde, heart and affection, whereof he speaketh also Eph. 4: Endeuour to keepe the vnitie of the spirit in the bond of peace. They there­fore which perseuer in the same true faith, mynde and sentence, behaue themselues as the ministers of God in the holy spirit, being truly spirituall, and liuing a spirituall life. For a syncere spirituall life, which is led by the assistaunce of the holy spirit of God, is also led in the vnitie of myndes, the hearts by faith being affected after the same sort.

In loue vnfained, in the word of truth. As he set the holy spi­rit against heretikes and false Prophets, so he setteth vnfained loue against slouthfull and sluggish Christians, who albeit they haue the same meaning and mynde in the true spirituall life, as concerning opinions of doctrine, yet are they remisse, colde and faint in loue. So he setteth the word of truth against them which abuse the word of God, and interpret it according to their owne affectiōs, that thereby they may get them a name and profit. For as false spirits do contemne the word of the Scripture, and pre­ferre themselues before it: so these do in deede boast of the word, and wilbe counted maisters of the Scripture, but by their inter­pretations do peruert the sense and meaning thereof. Against these Peter speaketh: If any man speake, let him speake as the wordes of God, that is, let him take heede that he be certaine that those wordes which he speaketh, be the wordes of God, and not his owne vaine imagination. Now Paule calleth that here the word of truth, which y ^t is syncere word of God, The word of truth. not which is vnsyncere & fained, which forasmuch as it is ours, is falsly called the word of God. For that which we call the true & right word, the Hebrewes call the word of truth.

In the power of God. In spirituall functions & matters of saluation we must do no­thing but that which we are cer­tain that God worketh by vs. Of this power Peter also speaketh 1. Pet. 1. If any man minister, let him do it as of the abilitie which God ministreth. And Paule Coloss. 1: Whereunto I also labour and striue, according to his working, which worketh in me mightely. Againe Rom. 15: I dare not speake of anything which [Page 334] Christ hath not wrought by me, to make the Gentiles obedient. &c. Christians must be certaine that they are the kingdome of God, and do nothing at all, especially in spirituall functions, and those thinges that pertaine to the saluation of soules, whereof they are not certaine, that it is not they which worke, but God that worketh by them. For in the kingdome of God it is meete, that God alone do speake, commaund, do, dispose, and worke all thinges. This Christ ment wen he said Matth. 5: Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen, as the author of them, which doth them and not you.

By the armour of righteousnes on the right hand, and on the left, by honour and dishonour, &c. This armour he describeth more at large in the Epistle to the Ephesians & Thessalonians. He rehearseth there the girdle of veritie, The spiritual armour of a Christian. the brest plate of righ­teousnes, the shoes of preparation to preach the Gospell, the shield of faith, the helmet of saluation, &c. This armour of righ­teousnes, he calleth in his Epistle to the Ephesians, the armour of God, both are to this ende, that he may turne Christians from corporall and prophane armour, and admonish them, that they are a spirituall people, and therefore must be furnished with spi­rituall armour, wherewith they must alwayes fight a spirituall fight with spirituall enemies, which here he rehearseth, and sheweth that they do assaile vs both on the right hand and on the left. The enemies of Christians which assaile them on the left hand. On the left hand he setteth dishonour, euell report, and that we are counted as deceiuers, vnknowen, dying, chastened, sor­rowing, poore, hauing nothing. For all these thinges come vn­to Christians, they are openly defamed, being reproched to their face, and by infamie falsly accused and railed on, counted as de­ceiuers and followers of most wicked trades. They are as vn­knowne although noble, all refusing to be friends with them be­cause of the perilous confession of the name of Christ, yea it ma­nie times commeth to passe that they that were their most fami­liar friends are ashamed of them, for that they haue so euell a re­port, and are verie ill spoken of among the chiefe, richest, wisest, and mightiest of the world. They are dying, that is, as sheepe appointed to the slaughter, they looke for death euery moment, by reason of the great hatred and enuie which the euell beare to­ward them, being alwayes persecuted of the chiefe of the world. [Page 335] They are chastened, for it often times falleth out that they are striken and beaten, and do by other discommodities trie how they are enuied of the world, and how great indignation the mightie of the world beare against them. They are as sorrowing, for all outward thinges are against them, and the whole world giueth many causes of griefes vnto them. They are as poore, for there is no man of the world which will giue them any thing, euerie man is ready to hurt and endamage them. Neither do they pos­sesse any thinge, for although all thinges be not taken from them at once, yet are they in that state that they daily looke for it. A­gainst these aduersities & as enemies assailing vs on the left hād, it is needfull that we be fortified & fensed with y ^e armour of God, lest that we either despeire or faint. The armour of God. Now this armour is a sure and inuincible faith, continuall consolation and exhortation of the word of God, and a liuely hope and vndouted expectation of the helpe of God. When being furnished with these, we suffer all thinges patiently, standing stedfast in our dutie, we declare our selues the syncere ministers of God, which the false Apo­stles and hypocrites can neuer do, although they faine that they serue God.

On the right hand he setteth glorie, praises, Where a­gainst Chri­stiās must be defēded with spirituall ar­mour on the right hand. that we are coun­ted true, knowne, do liue, are not killed, do reioyce, enriching many, possessing all thinges. For it alwayes falleth out, that there be some which make account of Christians, and reuerence them, among whom they are well reported of, and counted true in doctrine, wherefore some are not wanting which ioyne them­selues vnto them, and do openly pretend friendship with them, freely pronouncing them to be the ministers of God. Neither do they die so oft as they are brought into daunger, and being cha­stened are not alwayes killed. Finally it commeth to passe by the consolation of the spirit, that they do then most of all reioyce, when they are in greatest affliction. For their heart reioyceth in God, which ioy bursteth forth, and vttereth it selfe in wordes, workes, and gestures. And albeit they be poore in corporall sub­staunce, yet are they neuer famished with hunger, but with the word of God do enrich verie many in spirit, & stand not in neede of any thing, although they haue nothing, for all thinges are in their handes, for that all creatures must serue the beleeuers, as Christ sayth: To him that beleeueth all thinges are possible. [Page 336] These things albeit they be the excellent giftes of God, notwith­standing if the feare of God should be absent, euen they should be turned into enemies vnto vs, and therefore is it needefull that we be strongly fensed against them with the armour of God, lest that they make vs waxe proud, or insolently puffe vs vp. A Christian man therefore is meruelously free, and addicted to nothing but to God alone, he setteth God onely before his eyes, he endeuoureth to come straight vnto him by the midle and hie waye, betweene those thinges which assaile on the right hand and on the left, so that he is neither throwen downe by aduersitie, nor puffed vp by prosperity, but vseth both most rightly, both to the glorie of God and profit of his neighbours. We must, sayth the Apostle, liue such a life, while it is the time of grace and of the liuely light of the Gospell, lest that while this daye shineth we worke not, and that shall haue shined vnto vs in vaine. This is the true ministe­rie of God which onely he alloweth, wherein he graunt that we may serue him, and that most dutifully, Amen.

THis text hath therefore bin appointed to be redde in the beginning of the solemne fast, which hath hi­therto bin commaunded for fortie dayes, that the example of Christ being commēded to Christians, they might thereby be prouoked to keepe that fast so much more religiously, which surely was nothing but a vaine trifle. First, for that no mā is able to follow y ^e example of Christ, who liued without any meat, fortie dayes, and so many nights. Christ rather followed the example of Moses herein, then gaue vnto vs any example to follow, Moses receiuing the Lawe, was fortie dayes & fortie nights in the mount Sinai without meat: so lōg time would Christ also fast, cōming to bring & publish a new law. Againe, this fasting is a peruerse thing, inasmuch as it was [Page 338] ordained of men. For albeit Christ fasted fortie dayes, yet haue we no word of his whereby he hath commaunded vs also to do the same. He did many other thinges beside notwithstanding he will not haue vs also to do them: those thinges that he hath com­maunded vs to do, those thinges, I say, we must endeuour to do, that thereby we may obey his wil. A most wic­ked abuse of fasting. But the most pestilent thing of all herein was, that we tooke vpon vs, and vsed fasting as a good and meritorious worke, not to tame the flesh thereby, but to satis­fie for synnes, and to procure the fauour of God vnto our selues. Which wicked opiniō made our fasting so foule, filthie and abo­minable before God, that no feastings, bankets, gluttonie and dronkennes are so filthie and detestable before him, & it were bet­ter to drinke and bibbe daye & night, then so to fast. And although this vngodly & wicked intent had not defiled our fasting, but that it had bin ordained for chastising y ^t body, Fasting must be left free. neuertheles forasmuch as it was not left free, that euerie one might haue taken it vpon him of his owne accord, but was enforced by the lawes of man, so that most which fasted, fasted against their willes, and with a grudging mynde, it could not be but vaine and vnacceptable to God. I speake not what other hurt it did in women with child, in yong children, in the weake and aged. Wherefore we will more rightly consider this text, and see what maner of fasting it tea­cheth by the example of Christ.

Two sorts of fasting, w ^c are allowa­ble & to be commended.The Scripture commēdeth vnto vs two sorts of fasting which are laudable: one, which is taken vpon vs of our owne accord, to tame the flesh, whereof the Apostle speaketh 2. Cor. 6. where he exhorteth vs to behaue our selues as the ministers of God, by la­bours, watchings, & fastings among the rest. An other, which in deede is not taken vpon vs willingly, yet is willingly borne of vs, when by reason of neede and pouertie we haue not whereon to feede. Whereof Paule speaketh also in the first Epistle to the Corinthians, the fourth chapter: Vnto this houre we both hun­ger and thirst. And Christ Matth. 9: VVhen the bridegrome shalbe taken from them, then shall they fast. This fasting Christ teacheth vs by his present example, who being alone in the desert and hauing no meat, did suffer that neede and hunger patiently. The first of these two fastes may when we please be left and bro­ken with eating of meat: but this last must be suffred vntill the Lord ende and breake it.

[Page 339]Now the cause why the Euangelist did so diligently first de­clare, that Iesus was led aside of the spirit into the wildernes, that he should there fast and be tempted, is this: lest that any ta­king vpon him to fast of his owne mynde and for his owne com­modities sake, should in vaine endeuour to follow this example of Christ. For he must looke for the leading asyde of the spi­rite, he will cause fasting and tentation enough: We must not procure ten­tation to our selues, but patiently suf­fer it, when it pleaseth y ^e Lord to send it. for he that without the leading asyde of the spirit, should voluntarily bring himselfe into daunger of hunger, or any other tentation, when by the blessing of God he hath what to eate and drinke, and whereby to liue quietly, he, I saye, should plainly tempt the Lord. We must not procure to our selues pouertie and tenta­tion, they will come soone enough of themselues, onely when they are sent of the Lord we must endeuour to beare them pa­tiently. Iesus, as the Euangelist writeth, was led aside of the spirite into the wildernes, he did not choose to himselfe the wildernes. They are led with the Spirite of God, which are the sonnes of God, Romans 8. The good thinges which the Lorde giueth, he giueth for this, that we maye enioye them with thankes giuing, not that we should neglect them, temp­ting him.

Moreouer, this history is written vnto vs both to instruct, The historie of Christes tentation cō ­taineth both instruction & exhortation. and also to exhort. To instruct, that we may learne hereby, that Christ by this his fasting, hunger, tentation and victorie against Satan did serue vs, & furthered our saluation: that whosoeuer beleeueth in him, may neuer neede, or be hurt by any tentation, but rather shall abound with good thinges in the middes of pouertie, and be safe in the middes of tentation, for that his head and Lord Christ hath ouercome all these thinges for him, whereof by fayth he is most certain, according as y ^e Lord himselfe sayth Ioh. 16: Be ye of good comfort, I haue ouercome the world. And if God could without meat nourish his Christ fortie dayes & so many nights, so he c [...] also Christians. We are exhorted also here, that accor­ding to this example of Christ, we suffer hunger, tentation, and other necessities whē they come, and when the case so requireth, to the glorie of God & profit of our neighbours. And surely if we do earnestly confesse and sticke to the word of God, these thinges will vndoutedly come vnto vs. The present text therefore contai­neth a meruelous consolation and strengthening of faith, against [Page 340] the filthie and incredulous bellie, which being diligētly and faith­fully weyed, our conscience shalbe verie much comforted and strēgthened, that we may not be carefull for liuing, but trust with a full confidence, that God will giue vs plentifully those thinges that be necessarie. Now, that this tentation also is incident vnto vs it is manifest. For as Christ was led aside into the wildernes, that is, was left alone of God, Angels, men, and all creatures, which might helpe him: How we are sometime led aside into y ^e wildernes. so also falleth it out with vs. We are led aside into the wildernes, we are forsaken and left alone. And this in deede is it, which especially grieueth vs, to feele or per­ceiue nothing whereunto we may trust, or from whence we may looke for helpe. As when it lyeth vpon me to prepare sustenance for me and mine, and I haue nothing at all of my selfe, neither perceiue any helpe comming from any man, neither know where to looke for any. This is to be led aside into the desert, and to be left alone, I being in this case, am in the true exercise of faith, then I learne how I my selfe am nothing, howe weake my faith is, how great and rare a thing sounde faith is, and howe deepe a­bominable incredulitie is setled in the harts of all. But he that hath as yet a purse heauie with money, a seller ful of wine, a gar­nar replenished with graine, he is not yet led aside into the wil­dernes, or left alone, and therefore can not feele tentation while these thinges remaine.

Satan temp­teth Christ with care for the belly and diffidence of Gods good­nes.Secondly, Satan commeth, and tempteth Christ with this care for the bellie, and diffidence of the goodnes of God, saying: If thou be the Sonne of God, commaund that these stones be made bread. As if he should say according to y ^e Dutch prouerbe: Trust in God, and in the meane season neglect to bake bread. Tarie till a rosted chicken flie into thy mouth. Go now, and say that thou hast a God, who is carefull for thee. Where is now that thy heauenly Father, who hath so great a care of thee? Hath he not goodlily forsaken thee? Eate now and drinke of thy faith, and let vs see how thou shalbe suffised: it were well wi [...] thee, if thou couldest feede on stones. What a goodly sonne of God art thou? How fatherly doth he behaue himselfe toward thee? He sendeth thee not so much as a peece of breade, but suffreth thee here to be pined with hunger. Go now, and beleeue yet that thou art the sonne of God, and he thy Father. Surely with these and such like cogitations he tempteth all the children of God, which [Page 341] Christ also vndoutedly felt, for he was not a blocke or stone, but verie man, although pure from synne, as he also continued, which is not giuen vnto vs. Now that the Deuel tempted Christ with care of the bellie, diffidence and wicked desire, the aunswere of Christ doth sufficiently declare: Man liueth not by breade alone. Which is as much as if he had said: Thou wilt haue me haue regard to bread alone, thou dealest with me, as though I ought to haue no other care but of meate and foode for the bellie. This tentation is verie common, An vsuall thinge to be tēpted with care for the belly. euen among men that are of the most perfect sort, but they especially feele it, which when they are poore, haue notwithstanding a wife and children to nourish and maintaine, and therewithall an emptie house. Here­upon Paule calleth couetousnes the roote of all euels, for that it is the right ofspring of diffidence. And what thinge els, but this diffidence and care of the bellie, is the cause that many are so loath to marie? what els doth hold so many thousand men in whoredom & vnchast liuing, and detaineth them from matrimo­nie, but this immoderate care of the bellie, and vngodly feare lest they should be pined and perich with hunger? But the pre­sent deede and example of Christ should be thought vpon, who although he had bin without meate fortie dayes and so many nights, yet was he not quite forsaken and left destitute, but the Angels at the last came, and ministred all thinges necessarie vnto him.

Thirdly, we may see here how Christ meeteth with this ten­tation of the bellie, and ouercometh it. He seeth nothing in deede but stones and that which can not be eaten, therefore from those thinges that were before his eyes he remoueth his minde to the worde of God, thereby both strengthening himselfe, and ouer­throwing the Deuell. On which word Christians, How Chri­stians when they are tempted with pouerty and neede must comfort thē ­selues, and ouercome y ^e tentation. especially when pouertie presseth them, and all thinges seeme to be turned into stones, and the minde doth now tremble for feare of hunger, ought with a strong faith to lay hold, and aunswere the tentation that would quite discourage thē: What if the whole world were full of bread? yet doth not man liue by bread alone, there is neede of an other thinge, that is, of the word of God. Now forasmuch as these wordes are of meruelous force and efficacie, we must a litle stand vpon them, and endeuour to declare them, & not lightly passe them ouer. These wordes therefore Christ tooke out of [Page 342] the first booke of Moses chap. 8. where Moses speaketh thus vn­to the Israelites: Deut. 8.3. The Lord thy God humbled thee, and suffered thee to hunger, and fed thee with Manna, which neither thou nor thy fathers knew of, to make thee know that a man doth not liue by bread onely, but by euerie word that proceedeth out of the mouth of the Lord. Which is as much as if he had said: Whereas he suffered thee to hunger, and yet thou didst not pe­rish, thou mayst thereby easily know, that it is God which sustai­neth thee by his word euen without bread. For if we did liue and were nourished by bread alone, it were necessarie that we should be alwayes filled with bread. But it is the word of God that nou­risheth vs, which he will haue preached, that we may knowe that he is our God, and that he will shew himselfe bountifull and gra­cious vnto vs. He that be­leueth in the word of God shall both be sustained in the time of hunger, and at the last as­suredly haue foode suffi­cient. We are taught therefore by this aunswere of Christ, and testimonie of Moses, that he which beleeueth in the word of God, shall vndoutedly haue experience of two thinges. First, that when meate is wanting, and he is pinched with hun­ger, he is as well sustained and strengthened by this word, that he die not or perish with hunger, as if he might aboundantly en­ioye meate, this word of God, which he obtaineth in heart, nou­rishing and strengthening him without meat and drinke. And if he haue but a litle meat, he shall perceiue that litle, although it were but euen one peece of breade, to feede and nourish him no lesse, then if he did enioy princely fare. For not by bread, but by the word of God the body is nourished and preserued, like as by it it was made, as also all other thinges, like as by the word they were created, so also by it are they preserued. The other thing, which we are here taught that the beleeuer shall haue ex­perience of, is, that at the length he shall assuredly receiue bread, from whence so euer it come, yea although it should raine downe from heauen, as Manna did to the Israelites, in a place where no other breade could be gotten. Let a Christian quietly pro­mise to himselfe and looke for these two thinges, his hope can not be frustrate, either he shall haue in hunger somewhat to eate, from whence soeuer it be giuen him, or his hunger shalbe made so tolerable vnto him, that he shalbe no lesse fedde, then if he were fedde with breade, the power of the word of God nourishing and sustaining him. Those thinges that I haue said of bread that is, of meat, are also to be vnderstood of drinke, apparell, [Page 343] house, and all thinges necessarie vnto this life.

It may be in deede that a godly man do neede apparell, Singular comfort against pouertie and neede. or an house, &c. but at length he shall haue them. The leaues falling from the trees shall sooner be turned into coats and clokes, then we can be left naked, or surely those garments which we haue shall not wax olde, which the Israelites tried, whose clothes and shoes in the desert were not torne, as also a most wide wildernes was vnto them in steede of houses, places vnpassable, passable, vnwaterie, waterie, finally the stonie rockes, fountaines of water. For the Word of God standeth sure and vnmoueable: The Lord is carefull for vs. And Paule sayth: 1. Pet. 5.7. 1. Tim. 6.17. God giueth vs a­boundantly all thinges to enioye. Also Christ sayth Matth. 6: Seeke first the kingdome of God, and all thinges shalbe mini­stred vnto you, onely be carefull for nothing. Such wordes and promises of God must needes remaine true for euer, and there­fore no good thinge can be wanting to them that beleeue. This euen daily experience may teach vs. We see commonly poore folkes and their children to be better liking thē many rich folkes and their children, for that the vse of their small sustenaunce is by the blessing of God encreased, and doth much more feede and nourish them, then all that most aboundant substaunce doth feede and nourich the rich. Now, whereas the wicked do sometime suffer neede, or in the time of famine some do euen die through hunger, that is the speciall vengeance of God, as is also the pe­stilence, warre and such like. Otherwise it plainly appeareth, that not meat but God doth feede and sustaine vs.

Howbeit whereas God feedeth the world with bread, and not with his word alone without bread, he therefore doth it, It pleaseth God to work by ordinarie meanes, yet of no neces­sitie. that he may so hide his worke, and exercise our faith. So he commaun­ded the Israelites, that they should prepare themselues to bat­taile, and yet he would not haue the victorie to be gotten by their sword and labour: but he himselfe would by meanes of their sword and labour ouercome and vanquishe the enemies. Here al­so it might be said, that the souldier doth slaie and ouercome the enemie, not by his sword alone, but by the word which procee­deth out of the mouth of God. Whereupō Dauid sayth Psal. 44: I will not trust in my bow, it is not my sword that can saue me. And againe, He is not delighted in any mans legges: Psal. 147.10. a man of great might is not deliuered by much strength: a horse is but a [Page 344] vaine thing to saue a man, &c. Neuertheles God vseeh men, swordes, horses, and bowes, howbeit not by the power and strength of them, but by them as by certaine meanes or instru­ments, he himselfe fighteth & ouercometh. This he hath suffici­ently declared oftentimes, when he hath ouerthrowen the ene­mies, and deliuered his people, which suerly he daily doth, when the case so requireth. After the same sort God vseth bread also, by it, forasmuch as it is made for that vse, he feedeth vs, how­beit when it is wanting, he neuertheles feedeth them that be his, euen by his word, without bread, as he doth at other times by bread, so that bread doth as it were worke vnder God, as the A­postles and preachers of the word in spirituall and euangelicall meat serue vnder him, as it is mentioned 1. Cor. 3. For as God vseth their ministerie to teache men, A similitude. he himselfe by his spirit speaking in their hearts through it, and doing all thinges alone, which he both is able to do, and often times wont to do without the ministerie of the preachers of his word, although he will not in the meane season haue the ministerie of his to be despised, and so himselfe tempted: so to the nourishing of our outward man, he outwardly vseth bread, although he doth make by his word inwardly, that we be nourished and strengthened, which he can as well do, and is wont to do when bread is awaye, that all our nourishment may be attributed to the word, and not to bread, which he vseth as an instrument, but yet of no necessitie. That I may speake briefly, all creatures do as it were serue vnder him, and are his instruments, without which notwithstanding he is able, and often times wont to worke: by this meanes prouiding, that we may depend on his word alone, neither trusting more vn­to him, when we haue breade and other thinges which our life vseth, neither lesse when we want them, but may vse them with giuing of thankes when he bestoweth them vpon vs, when other­wise, may patiently be without them, being certain neuertheles, that we shall liue and be nourished in both times, both when we haue them, and when we haue them not. And by this faith that vain and vngodly care of the bellie, greedie desire of thinges, and carefulnes of life are ouercome.

Tentation whereby we are moued to tempt God with presūp­tuous confi­dence. Then the Deuell tooke him vp into the holie Citie, &c. This tentation is quite contrarie to the former. He assaileth vs with such tentation also whereby he goeth about to moue vs to tempt [Page 345] God, euen as he willeth Christ to cast him self downe from a pin­nacle of the temple, and so tempt God, when there were ladders, by which he might descend. And that this tentation prouoketh to tempt God, it is manifest euen by the aunswere of Christ, who aunswereth Satan in this maner: It is written: Thou shalt not tempt the Lorde thy God. Hereby he signifieth that the deuill would prouoke him to tempt God. Now this tentation doth not amis follow the former. For when the deuil perceiueth the hart, that in pouertie and necessitie it trusteth in God, he by and by ma­keth an end of tempting by care of the bellie and desire of things, as being weaker then that by it he may ouerthrow one so stronge in faith. He thinketh therefore with him selfe: If he professe him selfe to be of so religious and assured a minde, I will on this side also giue occasion to sinne. And so he setteth vpon him on the right side, affirming that that is to be beleeued, which the Lorde hath neither spoken, nor commaunded to be beleeued. As is this: If he should bring thee to such madnes, that whē thou hast bread at home giuen thee of God, as he of his goodnes giueth vnto vs euery day, thou wouldest not vse it, but wouldest procure to thy selfe necessitie and hunger, saying: I must trust in God, I wil not feede on this earthly bread, I will tarye till God giue me other from heauen. This were to tempt God. For he doth not com­maund thee to beleeue, that that thing shal come vnto thee wher­of thou hast neede, if it be already come of his liberalitie. For why shouldest thou beleeue that he will giue that, which thou hast already of his gift? Thou seest therefore that the deuill doth here obiect a certaine necessitie and neede vnto Christ, where there is none. For there was a sufficient meane to descende from the pinnacle of the temple, neither was it reason to attempt this newe vnaccustomed and vnnecessary meane whereunto Satan persuaded.

Moreouer allegorically we may by this doing of Satan per­ceiue his craft and suttletie. He tooke Iesus, sayth the Euange­list, into the holy Citie, and set him on a pinnacle of the temple. By this tentation he replenisheth men with cogitations that seeme most holy, Satan temp­teth men vn­to hypocriti­call holines. that they may thinke them selues most plenti­fully endued with faith, and to stande in a very holy place, when as notwithstanding they are sette not in the temple, but on the temple, that is, not in the synceritie of fayth, but in a vayne [Page 346] outward shew of faith. Neuertheles he is in the meane season in y ^e holy citie, because that this kind of men is wont to be no where but among Christians, where the word of the Lord and the prea­ching of faith is daily heard, who also like vnto Satan, haue sen­tences of Scripture in a readines as concerning the wordes, al­though they alwayes peruert & wrest them to their owne errour and false imaginations. So Satan recited here vnto Christ out of the 91 Psalme, that God doth commaund his Angels concer­ning his children, that they keepe them, lifting them vp with their hands. But the deceiuer concealed that which is added, that is, Psal. 91.11. in their wayes. For thus hath the Psalme: He will giue his Angells charge ouer thee, to keepe thee in all thy wayes, &c. So that the custodie of Angells is not by the commaundement pro­mised vnto vs, vnles we walke in our wayes which he hath pre­scribed vs. If we walke in them, we shal assuredly be kept of An­gells. Howbeit the deuill sayth nothing of the wayes of y ^e Lord, but promiseth by corrupting the saying of the Psalme, that it is commaunded to the Angells, to keepe vs in what wayes soeuer, whereof the Lorde hath commaunded nothing. And this is Sa­tans seducing, and persuasion to tempt God.

But this tentation doth not easily happen in these outward thinges, as are bread, apparell, houses, &c. Thou mayst finde in deed some rash heads, which for no cause do put their life, goods, good name in great daunger, as they doe which goe on warfare of their owne accord, which leape rashly into most deepe waters, or goe voluntarily into other no small daungers. Of whom Iesus the sonne of Syrach sayth: Eccle. 3.27. He that loueth perill, shall perish in it. Whereof the Germanes haue a prouerbe: Selfe do, self haue: what euery one followeth, that he commeth vnto. So is it almost vsuall, that none are oftner drowned then they that are most exer­cised in swimming, and none fal more perilously, then they which vse to attempt hie matters. We are sel­dō brought to tēpt God by not ta­king the vse of outward things which he hath gi­uen vs. But he shall be hardly founde, which hauing a false and ouermuch confidence in God, attempteth any such thing, or vseth not the thinges present, as bread, apparell, house, and such like, loking with perill, while God prouide other­wise for him by miracle. We read of a certaine Heremite, who because he had vowed to take bread of no men, brought him selfe into perill by hunger, and so perished, and vndoutedly went strait vnto hell, because of that false faith and tempting of God, which [Page 347] he learned no other where but of y ^t deuill, so that his madnes was altogither like that, whereunto Satan here persuadeth Christ, to wit, that he shoulde cast him selfe downe from a pinnacle of the temple. Howbeit thou shalt finde very few which doe follow this Heremite, and doe differre to enioy corporall thinges present for that they hope that God will giue them other from heauen.

But in spirituall things, which concerne the nourishment, We are easi­ly and often by the tenta­tion of Sa­tan brought to refuse the true spiritual foode of our soules, and to seeke other contrary to the will and word of God not of the body, but of y ^e soule, this tentation is wont to be both migh­ty and often. In these God hath appoynted a certayne maner, wherby the soule may be fedde, nourished and strengthened, both most commodiously, and also most blessedly, so that no good thing at all can be wanting vnto it. This nourishment, this strength, this saluation, is Christ our Sauiour, in whom the Father hath most abundantly offered and giuen all good thinges. But there are very few which desire him, the moste parte seeke some other where, whereby their soules may liue, & obtaine saluation. Such are all they which seeke saluation by their works. These are they whom Satan hauing sette on a pinnacle of the temple, biddeth them cast them selues downe, and they obey him. They descende where as is no way: that is, they beleeue and trust in God, yet so, as they trust also in their owne works, in which is no place at all for faith and trust, no way or path vnto God, wherefore throwing them selues downe headlong, they breake their necke, falling in­to vtter desperation.

Now Satan persuadeth miserable men vnto this madnes, as also he persuaded Christ to cast him selfe downe from a pinnacle of the temple, by places of Scripture peruerted and misapplied, wherein workes are commaunded, whereby he maketh them be­leeue, that the Angells shall keepe them, that is, that they shall be approued of God, when as in deede they can by nothing so offend him, as by that madde trust and confidence in workes. For they acknowledge not, y ^t the Scripture doth no where require works without faith, or that it doth euery where require a sound & liue­ly faith from which works proceede. We haue at large declared who are such, namely, incredulous hypocrites, which are giuen to workes without faith, which falsely boast of the name of Chri­stians, chalenging to them selues to be chiefe in y ^e flock of Christ: For this tentation must be in the holy citie. Now these two ten­tations, and the causes of them doe greatly differ: In the former [Page 348] the cause why men doe not beleeue is neede and hunger, for they are thereby moued to distrust God, and despeire of his goodnes. In the latter the cause why they doe not beleeue is ouermuch a­bundance, for that miserable men are full of most plentifull and a­bundant treasure, so that they loath it, coueting to haue some o­ther speciall thinge, whereby they may procure the saluation of their soules. So our case standeth ill in both respects: If we haue nothinge we despeire, and distrust God: If we haue plentie of thinges, we loath them, and require other, being then also voyde of faith. Concerning the first, we flie and hate scarsitie and seeke plentie: concerning the latter, we seeke scarsitie, and flie plentie. Howsoeuer God dealeth with vs, we are not content: our incre­dulitie is a bottomles pit of malice and vngodlines.

Againe the deuil tooke him vp into an exceeding high moū ­taine. Tentation by vaine glo­ry, pleasures and delights of the world. Here he tempteth with vaine glorie & power of the world, as by the wordes of the deuil doth plainly appeare, who shewing Christ y ^e kingdoms of the world, offered them to him, if he would worship him. By this tentation they are ouercome which reuolt from faith, that they may enioy glorie and power here, or at least doe so temper their faith that they lose not these thinges. In the number of these are all heretikes and troublers of the Church, which do therfore either leaue, or oppugne the sinceritie of faith, that being exempted out of the common number they may be ex­tolled on hie. So we may place this tentation on the right hand, as the first assaileth vs on the left. For as the first tentation is of aduersitie, whereby we are moued to indignation, impatiencie, & diffidence, so this third tentation is of prosperitie, whereby we are prouoked to delights, glory, pleasures, and whatsoeuer is ex­cellent and delectable in the world. The second tentation is alto­gither spirituall, whereby Satan by deceit, and meruelous & se­cret suttlery goeth about to withdraw man from faith. For whom he can not ouercome with pouertie, scarsitie, necessitie, & misery, them he tēpteth with riches, fauour, glorie, delights, power, &c: & so he assayleth vs on either side, yea when he preuaileth by nei­ther way, he goeth about, as Peter saith, & attēpteth all meanes, that whom he can ouercome neither by aduersitie, that is, by the first tentation, nor by prosperitie, that is, by the thirde tentation, he may ouercome either by errour, blindnes, or false vnderstan­ding of the Scripture, that is, by the second tentation which is [Page 349] spirituall, and therefore most hurtfull. By which if he preuaile a­gainst any they are also ouercome both on the left side and on the right. For whether they suffer such pouertie, or enioy plenty of thinges, whether they contend, or yeelde vnto all thinges, both is nothing: while they are in errour, either patience in aduersitie or constancie in prosperitie can be of no importance. For in both e­uen heretikes often tymes doe notably excell, and it is a practize of the deuill eftsoones to fayne him selfe ouercome in the first and third tentation, that he may reigne victour by the second. He can be content that they that be his doe often tymes suffer pouertie patiently, and doe also contemne the world, although they do nei­ther of both with a simple hart, and sincere faith. Euery one ther­fore of these three tentations is grieuous and very hard, but the middle one is most perilous of all, for it assayleth the doctrine of faith, and is spirituall, and wont to deceiue in spirituall thinges. The other two also doe assayle faith, howebeit in these outward thinges, as aduersitie & prosperitie, although they doe also vrge vs very sore. For it can not be a litle grieuous to suffer pouerty, to want bread, and such other thinges necessary. Agayne it is no lesse grieuous to neglect, & wholy to denye fauour, glory, riches, friendes, companions, and other commodities which we haue. But an entire and sound faith in the worde of God can performe both notably, and if it be a strong faith, An entire & sound faith can both pa­tiently beare aduersitie & contemne the vaine glory & delights of the world they seeme very easie and delectable vnto it.

We can not certainly know y ^e order of these tentations which happened to Christ, for that the Euangelists haue not described them after one order. For Luke hath set that last, which Mat­thew hath set in the middes, & that which Matthew hath set last, Luke hath placed in the middes. But there doth not so much con­sist in the order. Notwithstanding when any wil teach the people concerning these tentations, it were better to follow the order of Luke. For he may fitly say, and thus rehearse, that Satan doth first tempt vs with pouertie and aduersitie, wherby if he preuaile not, that he tempteth vs with prosperity and glory, which if he do in vaine, that he assaileth vs with all his might, and tempteth vs with errour, lyes, delusion, and other spiritual suttleties. Yet nei­ther is this order alwayes obserued of Satan: but he tempteth Christians sometime with the first, sometime with the third ten­tation, as he hath and seeth occasion. Matthew was not careful to [Page 350] rehearse them in that order, which they haue almost by their own nature, and which may be commodious for him that shall teach of them. Yea it may be that they happened not vnto Christ by a­ny certain order, but that he was assailed of Satan one day with this, an other day with that, during the space of those forty daies, as Satan thought it most conuenient and meete for his purpose.

And behold, the Angells came, & ministred vnto him. This I thinke was done corporally, that they hauing taken bodies, appeared, and ministred vnto him meate and drinke, as his serui­ters at the table, and Ministers of all other thinges necessary for his life. Yea and I thinke that the deuill also appeared vnto him in a corporall forme, perhaps as an Angell. For in that he tooke Christ, and set him on a pinnacle of the temple: also wher­as in a moment he shewed him all the kingdoms of the world, he sufficiently declared, that he was more then a man, & such a one surely he shewed him selfe openly, when he offered that he would giue vnto him those kingdoms, and required that he would wor­ship him. And vndoutedly he did not appeare like a deuill when he did these thinges, for he loueth to appeare after a fayre sort, es­pecially when he will lie and deceiue: 1. Cor. 11.14. for then he transformeth him selfe into an Angell of light, as Paule witnesseth. Now this is written chiefly for our consolation, In the time of tentation we must no­thing dout of Gods help and deliue­rance. that we may not dout, that many Angells shall minister vnto vs, when one deuill tempteth vs, if we fight valiantly. For if we stand fast in faith, it is so farre of that God will suffer vs to be troubled and pinched with pouer­tie, more then is meete, that he will sooner send his Angells to minister vnto vs, to be our Butlers, our Cookes, and to helpe vs with their ministerie in all necessitie. Neither are these thinges written for Christes cause, whome they can not profit, but they are written for vs, that we may learne to beleeue, that if the An­gells ministred vnto him, they shall also when the case so re­quireth minister vnto vs his brethren and mem­bers. The Lord giue vs faith to beleeue this.

[Page 352]THis text is exhortatorie, wherein Paule, according to his maner, and accustomed care for the brethren, exhorteth Christians not to leaue or slack the study and care of god­lines, and giue them selues to slothfulnes, but to declare by their worke the word that they haue learned of him, that is, to shew it forth by the frutes of faith, and make it plausible and honorable, to the edifying of the Heathen, lest that by y ^e vices of them which professe the doctrine of the Gospell, they take occasion to hate that doctrine, and so be offended by them, whom it did behoue to winne them vnto Christ.

Be ye therfore followers of God as deare children. First ther­fore he exhorteth vs, forasmuch as we are by Christ made the sonnes of God, to imitate such a father, as deare children. Mer­uelous gently & alluringly he speaketh vnto vs, calling vs deare children, that by the loue of God our father toward vs, he may prouoke vs to loue him again, and them whom he commaundeth vs to loue, The loue of God toward vs. euen as he hath loued vs first. But howe hath he loued vs? Surely not after that common sort alone, wherby in this life he nourisheth and sustaineth vs being vnworthy, togither with al the vngodly, making his sunne to arise on the good, and on the e­uil, and sending rayne on the iust and vniust: wherof Christ spea­keth Matth. 5: Be ye perfect as your Father is perfect. But he lo­ueth vs also after an other speciall maner, in that he hath giuen his sonne for vs. Ioh. 3. For he hath aboundantly bestowed vpon vs all temporall and also eternall good things, yea his owne self, and hath as it were poured him selfe, with all that he is, hath, and can, into vs who were sinners, vnworthy, enemies, and seruaunts of Satan, so that he could not doe and giue vnto vs more & grea­ter thinges. Now he, whom this diuine fire of loue, which filleth heauen and earth, and yet is not comprehended, doth not kindle & inflame to loue likewise his neighbour, whosoeuer he be, friend, or enemy, he I say, wil neither by law, precepts, doctrine, threat­nings and force be euer moued to godlines & loue. VValke, sayth the Apostle, in loue, whereby he signifieth that our life should be nothing els, In what kind of loue we must walke. but meere loue. Howbeit he will not haue vs walke in the loue of the world, which in loue seeketh those things which are his owne, and loueth so long as there is any thing, wherby it looketh for commoditie and lucre. Therefore he sayth: Euen as Christ hath loued vs, who neither sought nor could looke for any [Page 353] profit or commoditie of vs, and yet he loued vs so greatly that he gaue him selfe for vs, and not onely his other good things which he giueth vs daily, and he so gaue him selfe for vs, that he might be an oblation and sacrifice, to obtayne the good will and fauour of the father toward vs, and to bring to passe, that we might now haue God a mercifull and fauourable father, being become his true children and heires, &c. So also it behoueth vs to giue and lend, not onely to our friendes, but also to our enemies, neither to count this sufficient, but to be ready also euen to dye both for friendes and foes, thinking nothing else, but that we may serue and profit our neighbours both in body and goods, as long as we shall be in the pilgrimage of this life, seeing that we possesse all thinges being giuen vnto vs by Christ.

To be an offering and a sacrifice of a sweete smelling sauour to God. This maner of speech Paul borowed out of the old Te­stament, wherein those corporall sacrifices are written eftsoones to haue yeelded to the Lorde a sweete sauour, that is, to haue bene acceptable vnto him. The sacrifi­ces of the olde Testa­ment accep­ted for Chri­stes sake, who was to come. Christ the onely sacri­fice which God accep­teth, & wherby we are acceptable vnto him. Notwithstanding that was not be­cause of the worke and sacrifice in it selfe, as the Iewes falsely thought, & therefore were very often reproued of the Prophets, but for Christes sake who was to come, the one and onely sacri­fice of a good sauour, whom all those sacrifices of the lawe did shadow forth, and represent. Wherefore that which Paule here sayth, is as much as if he had sayd: All the sacrifices of the olde Testament haue an ende, they can nowe be of no price: Christ him selfe is the onely sacrifice, which yeeldeth vnto God a sweete smelling sauour, that is, is pleasing and acceptable vnto him, whereby we are assured that we are acceptable vnto God, and do please him. Wherefore there is no other sacrifice in the Church which may be offered for vs, beside this onely sacrifice, which be­ing once offered hath at once satisfied for the sinnes of all the e­lect. And although we after the example of this sacrifice, doe offer our bodies to God, as Paule teacheth Rom. 12, yet we offer them not either for our selues or for other, forasmuch as that is proper to Christ, the onely sacrifice, whereby the salua­tion of all is obtayned. Wherefore those thinges smell moste stinkingly before God, whatsoeuer men offer with this mind, as though they would satisfie for their own sinnes, or for the sinnes of other, whereof we both haue and will elsewhere speake more.

[Page 354] But fornication, and all vncleannes, or couetousnes, let it not be once named among you. Vncleannes. By y ^e name of vncleannes beside for­nication he vnderstandeth all lust & lecherous filthines, which is committed out of matrimonie, which for the filthines of them he doth not vouchsafe to rehearse by name, as Rom. 1. he speaketh very grossely of them. Although in matrimonie also a meane may be exceeded, & it is the dutie of Christians so to moderate the vse of mariage, that they require & performe due loue & beneuolēce only for auoiding fornication, but we are fallen so farre, that they are most rare, which come togither onely for procreation of chil­dren and to auoid fornication, which surely were best, and should very well become vs. Nowe the Apostle sayth, let it not be once named among you, that is, be so farre from these euils, that they may not so much as be spoken of of you. There is of­ten falling among Christiās through infirmitie, & how true Christians deale in this case. Albeit it will neuer come to passe in this exile, that none among Christians be weake, & do not oftentimes fall, yet true Christians will neuer winke at those things: they will reproue, amend, put away, couer, & cure what­soeuer such thing shal burst forth amongst them, that the heathen may not be offended and say: See what vices the Christians suf­fer among them selues, howe vncleane and lewde a life doe they leade? thinking that all their whole life is defiled with like vices as is their owne. We must needes confesse that among Christi­ans some doe eftsoones fal, which we must needes beare, it is wel if onely the better part liueth well, & winketh not at their sinnes, neither teacheth them, but rather reproueth and amendeth them. So Paule exhorteth Gal. 6. that they which are spirituall wil re­store them that offend, with the spirit of meekenes. And he sharp­ly reproueth the Corinthians, for that they did lightly passe ouer many sinnes of certaine persons. For sinne being reprehended & punished, is now counted as no sinne, neither can the Church be blamed because of it. After the same sort heede must be taken, that couetousnes be not named among Christians, that is, that they become not infamous by the name thereof, which they shal bring to passe, if, when it chaūceth that couetous mē be amongst them, or one vseth deceit toward an other in their busines and affaires, or some contend in iudgement for those outward things, if I say, they doe not winke hereat, but do reproue & correct such, that the sinceritie of the doctrine of the Gospell may obtaine due estima­tion among the people, & there may be no cause opēly to dispraise [Page 355] our ministerie, 2. Cor. 6. These things I haue spoken because of them, who as soone as they see that all thinges do not resemble & shew forth a holines among Christians, & that some doe stumble & fall, do thinke that there is no Christian left, that the Gospel is to no purpose, & that all things are taught and done in vaine. As though the life of Christians were nowe without fight, victorie & due triumph ouer sinne being obtained, whē as rather it is a war­fare and a continuall fight. Where as therefore they do now sight and are in the campe, it is no meruell if some flie away, if some be wounded, if some fal, yea & be euen slaine outright. Warre is not made without perill and hurt, if it be earnest warre.

As it becommeth Saincts. This he addeth to his exhortation, Christians are Saincts, & therefore must be pure, not de­filed with vncleannes, couetousnes, &c. as a reason & cause shewing why it lieth vpon Christians, to take heede that they be not diffamed by these names: For they are Saincts, now it becommeth such to be chast, bountiful, & ready to giue, to teach and doe the same. Thou seest here, that Paul cal­leth Christians Saincts, while they remain yet in this life, & are pressed with flesh & blood, from which nothing cōmeth but sinne, which he doth vndoutedly not for their good workes, but be­cause of y ^e sanctifying bloode of Christ, as he witnesseth 1. Cor 6: But ye are washed, but ye are sāctified, but ye are iustified in the name of the Lord Iesus, & by the Spirit of our God. Forasmuch therefore as we are Saincts, it is meete y ^t we should shew y ^e same in our workes, & albeit we be as yet weake, neuertheles we must daily endeuour to liue purely, & farre frō couetousnes, to y ^e praise & glory of God, & y ^e edifying of our neighbours, euen y ^t Heathen.

Neither filthines. Al vnchast & lewd words of bauderie, Lewd, vn­cleane and bawdy talke forbidden. vnclean­nes, & lecherous matters, he calleth filthines, of which wordes a­boundance is wont to be poured forth in Innes & victailing hou­ses, in the time of eating, drinking, & playing. These the Greci­ans vsed very freely and accustomably more then others, as their owne Poets & other writers do sufficiently witnes. But he espe­cially reproueth here those lewde and wanton wordes, which are spoken openly without shame, which stirre vp wicked and vn­chast thoughts, and are cause of many offences, especially being spoken amonge youth, according to that saying: 1. Cor. 15.33. Euill speakings corrupt good manners, as the Apostle writeth to the Corinthi­ans. And if any Christians should be so careles of their tongue, that such wordes should come from them, such must be chastised [Page 356] of the Church, and if they doe not amend, they must not be suffe­red, lest because of them the whole Church be ill reported of, as though these things were either taught among Christiās, or suf­fered to be vnpunished, as it is wont to be among the Heathen.

Foolish tal­king prohi­bited. Neither foolish talking. Fables and other trifling speeches & iests are called foolish talking, which y ^e Grecians also were wont to vse more then other nations, being very witty to inuent such vaine speeches. Of this sort are those tales, which our women & maidens are wont to tell, spinning at the distaffe, also the termes and verses of iuglers and such like fellowes, and many common songes, which are partly euen filthy, & partly containe other tri­fling and vaine things. But especially it is vnseemely and vncon­uenient for Christians to vse such foolish and trifling talke, when they come togither to heare the word of God, or to read and serch the Scriptures, and yet notwithstanding almost euen such folly hapneth among them, whē many come togither. For albeit they begin with serious matters, neuertheles they are meruelous ea­sily brought vnto trifles: from earnest and holy matters, to ridi­culous and vaine speeches, wherewith both the time is spent in vaine, and better things are neglected. So haue they bene wont certaine yeares hitherto, at euery feast of Easter in the tyme of preaching to tel some ridiculous tale to stirre vp the people from sleepe. They did not vnlike at the feast of the natiuitie of Christ, vsing songes or carrolls, wherein they sayd, they made discourses of the birth and infancie of Iesus, howbeit ridiculous meeter and wordes, mouing rather laughter then deuotion, as they called it: Also they soong many fained fables of the wise men, whom they made 3. Kings, of y ^e passion of y ^e Lord, of the punishmēt of Doro­thea, & many other, all which were nothing but foolish talking & vain inuētions, altogither vnworthy of Christians. To the nūber of these I might well adde those histories of Saincts, which they call the legends, and that flood of lies, of miracles and pilgrima­ges to images, and moniments of Saincts, Masses, and wor­shippings of Saincts, indulgences and innumerable other, not so much foolish as vngodly inuentions, which in the assemblies of the Church, were wont to be chiefly extolled in the pulpit, which were so contrary to godlines, that they deserue much rather to be called the wicked inuētions of Satan, then foolish imaginations of mē. For they did not as ridiculous lies are wont to do, corrupt [Page 357] good maners onely, of which Paule speaketh especially here, but they did wholy ouerthrow faith, and put out of place the word of God, so that they did not only not beseme Saincts, but did plain­ly abolish all Sainctes. Those former therefore were fables and tales of men, which are not beleeued, neither esteemed any thing of, but rather laught at, although in the mean season they corrupt good maners, withdraw Christians from serious matters, and make them slack and slothful. But these latter are deuilish fables, which are beleeued for a truth, and counted for serious, yea and heauenly matters, when as notwithstanding they be nothing els but fained deuises of Satan, whereby he with his angells delu­deth and mocketh vs.

Neither iesting. Hereby he vnderstandeth all pleasaunt spee­ches, which they whom they call iesters are wont to vse, to make men mery, which by pleasaunt discourses and mery tearmes doe moue laughter & stirre vp mens minds to mirth & cheerefulnes, which is wont to be vsuall in ciuill bankers, and when ciuill com­panions meete togither. This iesting the Heathen counted for a vertue, especially Aristotle. Iesting nei­ther allowed nor vsed a­mong Chri­stians. But Paul among Christians giueth it place among vices. For Christians haue other speeches, wher­by they may recreat and cheere them selues in Christ, which also do bring some profit with them, although it easily hapneth, that many Christians do offend oftentimes herein. But they that are true Christians, doe neuer praise it, neither doe suffer that any should giue him selfe to this iesting, and study to exceede therein, but they reproue and prohibit him, especially in the Church, in y ^e time of preaching and teaching. For Christ hath witnessed, Matth. 12.36 that we shall in the last day giue an account of euery idle worde. It is meete in deede that Christians be an elegant & amiable people, but therewithall graue, that there may be seene in them a seuere gentlenes, and a gentle seueritie, as the life of Christ is described vnto vs in the Gospells.

Things which are not comely, but rather giuing of thankes. This comprehendeth all idle words, which want a proper name. Idle wordes. Now I call them idle words which make neither to the edifying of faith, nor to the vse of our corporall life. For there be things e­now both profitable and pleasaunt, which when it pleaseth vs to speake, we may talke of in the short time of this life, as of Christ, of loue, and other things either necessary or profitable. Whereof [Page 358] Paule admonisheth when he sayth: but rather giuing of thankes. For our daily speech ought to be the praise of God, and giuing of thankes to him, as well priuatly, as publikely in sermons, for such infinite good thinges, as he hath giuen vnto vs in Christ, e­uen vnspeakeable. But such is the maner of our reason & nature, that necessary and profitable thinges are neglected, and foolish & friuolous things are chiefly regarded. Now marke here, if Paul doth not suffer in Christians speeches that be onely pleasant and tending to mirth, what thinkest thou would he say of that pestilēt backebyting and sclaundering, which reigneth now in all compa­nies of men, euen them that be priuate, when two oftentimes doe talke togither? Yea what would he say of them, which openly in sermons do as it were bite and rent one an other with reprochful wordes, and maliciously accuse and speake euill one of an other?

For this ye know, that no whoremonger, neither vncleane per­son, nor couetous person, which is an idolater, hath any inheri­tance in the kingdom of Christ and of God. In these wordes he doth very plainly pronounce against them which are infected w ^t such vices, that they are heathen vnder the name of Christians, how many soeuer do not bring forth the frutes of faith. This is a briefe and a certaine sentence: A fornicator an vncleane person and a couetous person haue denied the faith. 1. Tim. 5.8. He that is a fornicator, hath denied y ^e faith, an vncleane person hath denied y ^e faith, a couetous person hath denied y ^e faith, all such are Apostataes, periured, & traitours towards God: as Paul writeth also vnto Timothe, of him y ^e neg­lecteth them that be of his familie: If there be any, sayth he, that prouideth not for his owne, & namely for them of his houshold, he denieth the faith, and is worse then an Infidell. How could he more seuerely and terribly fraie vs from vices? For he sayth: For this ye know, as if he sayd: Do not so much as dout, count it not for a play, neither let it be a sport vnto you, neither comfort your selues with vaine hope of a Christian name, and for that ye are counted Christians, these thinges shall profit you no more, then it profited the Iewes, that they were the children of Abra­ham, and Disciples of Moses. It was spoken to all which Christ sayth Matth. 7: Not euery one that sayth vnto me, Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of my Father which is in heauen: Two very forcible meanes to stirre vs vp vnto godli­nes. there is neede of doing, and our faith must be proued by workes. Whom therefore that great force of heauenly fire shall not enflame vnto godlines, that is, the [Page 359] admonition of the incomparable loue of God toward vs, which he set in the first place, him let these horrible threatnings of hell fire moue, to wit, whereas he witnesseth, that as many as wil not follow God, and walke in loue, and shew forth their faith by their workes, are neither the sonnes of God, nor heires of his king­dome, whereupon it followeth, that they are vndoutedly heires with Satan of hell fire. Whom therefore these two so mightie prouokements shall not stirre vp to the feare of God & godlines, with all diligence to doe the dutie of a Christian, he is plainly a blocke and a stone, hauing a hart harder then the anuill as Iob sayth.

He particularly reproueth a couetous person, The coue­tous man an idolater. and pronoun­ceth him an Idolater or worshipper of images, whereby surely he declareth, how greatly he is displeased with them that are in­fected with this vice, and in the third chapter of his Epistle to the Colossians he sayth also the same thing of him. The cause hereof I thinke to be this: other sinners vse onely that thinge, wherein they offend, and make it serue their lust and desire: so the fornica­tor and vncleane person vse their body to pleasure: the proud per­son vseth riches, learning, the fauour of men, and such like, vnto glory: onely this miserable Idolater is a slaue to his money and riches, and his sinne is, that he spareth his money and goods, kee­peth and hourdeth them vp, dareth not apply them neither to his owne vse, nor to the vse of other, but doth plainly serue and wor­ship them as his god, and so much esteemeth them, that he would sooner lose and suffer to perish the kingdome of God, then he would spende his money, or giue the value of a rush toward the maintaining either of a preacher, or an instructer of youth, wher­by the word of God and his kingdom might be furthered. Foras­much therefore as all the trust and hope of such a man is reposed in money, and not in God alone, who giueth him aboundantly whereby to liue, money is worthely called his god, and he him selfe said to be an Idolater, and hath no inheritance in the king­dom of heauen. What can be inuented more filthy and pestilent then this disease? Wo vnto thee, incredulitie, howe an abomina­ble and hurtfull euill art thou? We must take heede we be not deceiued with vaine wordes.

Let no man deceiue you with vaine wordes. These are the vaine wordes of them which extenuate and make light of fornica­tion and such like sinnes, as though they were not greatly euill, [Page 360] or did so much offend God. There were not wanting Philoso­phers and Poets among the Heathen, which counted all vse of lecherie beside onely adulterie, lawfull, as a thing naturall, as is to vse meate and drinke. So sayth Terence: It is not a wicked­nes, beleeue me, for a yong man to follow harlots, &c. But this is to be ignorant of God, and to liue according to the sore of concu­piscence, as the Gentiles were wont to doe. Moreouer such vaine words are those, which albeit they haue some likelihood of truth, yet in deede are trifling, and shall not excuse any. So couetousnes doth not want a cloke and pretence for it selfe: for him that see­keth his owne with the discommoditie of others, they call a good husband, industrious, one that looketh to his busines, although in the meane while the poore perish with hunger, or are otherwise afflicted aboue their strength. Wherefore such speeches are pro­phane and heathnish, by which loue is extinguished, & they which giue eare to them & beleeue them, are deluded with a vaine hope.

For, for such things commeth the wrath of God vpon the chil­dren of disobedience. This is an other light which we ought to follow, leauing the obscure light of reason, which doth not great­ly condemne fornication, The wrath & vēgeance of God han­geth ouer fornicators, vncleane & couetous persons. vncleanes, couetousnes, &c. This our light witnesseth, that for such things the wrath of God commeth vpon vnbeleeuers, whom he calleth the children of disobedience, and therefore can not abide to beleeue the word of God, & to giue them selues to the obedience of faith. This Paule declareth 1. Cor. 10. by many examples, where he sayth that a great part of the people was slaine for fornication, of which deede is spoken al­so Num. 25. For violence also, couetousnes, and vncleannes, the whole world was destroyed by the flood. Wherefore a sufficient sharpe, yea and a certaine vengeance abideth them that are infe­cted with these wickednesses. Now he calleth them the children of disobedience, that is, of incredulitie, which is as much as if he had sayd: of them that haue reuolted from the faith, and haue re­nounced Christ. Hereby therefore we see and learne, that he that doth not approue his faith by workes, is no better then a Hea­then, yea worse, inasmuch as he hath renounced Christ, and de­nied the faith once receiued. For this cause therefore the venge­ance and wrath of God shal come vpon them that are such, as we Germanes do now trie, vnto whom God sendeth abundantly the pestilence, famine, & cruell warres. Let men take heede they giue [Page 361] no eare to those deceiuers, which with vaine words promise that those sinnes shal escape vnpunished: Let those slacke and slothfull Christians beware, who although they be not blinde Heathen, but know well that vncleannes and couetousnes are sinnes, and thinke or teach no otherwise, do neuertheles liue wickedly, re­sting vpon faith, whereby they hope that they shall obtaine salua­tion without workes, forasmuch as workes do not saue: Yea al­beit they verie well know, that faith without workes is a fained faith, and that worthie frutes and good workes must needes fol­low, where a true and sound faith is, yet notwithstāding they liue securely in their synnes, presuming of the grace and mercy of God, nothing fearing God and his iudgement, when as notwith­standing it is certaine, that God doth require the mortification of the olde Adam, and good frutes of good trees. Although per­haps Paule speaketh not here properly of these, but of thē which thinke, and in vaine wordes teach, that fornication, couetousnes, and such like are not synnes, as the blynde Heathen did, & many do at this day vnder the name of Christians: yet is it to be feared, seing they liue no better then the heathen do, & be themselues for­nicatours & couetous persons, y ^t they shall feele y ^e like vengeance of God with them, yea so much more grieuous vēgeance, as they doe know more certainly that those are synnes, according to that saying Rom. 2: Thinkest thou this, O thou man, that condem­nest them which do such thinges, and doest the fame, that thou shalt escape the iudgement of God? after thine hardnes, and heart that can not repent, thou heapest vnto thy selfe wrath a­gainst the daye of wrath, & of the declaration of the iust iudge­ment of God. &c.

Be not therefore companions with them: For ye were once darkenes, but are now light in the Lord: walke as children of light. So Peter also sayth, that it is sufficient for vs, that we haue spent the time past of our life after the lust of the Gentiles, but from hence forth should haue nothing common with them, but spend the rest of our life in the seruice and worship of God. They which are not yet lightned by Christ, are blinde and ignorant, but they whom he hath ligh­tened, doe know both God & their duty toward him. When we were Gentiles, we knew not that these were synnes, we were so blynded through incredulitie and ignorance of God. But after that we are made light in the Lord, that is, lightned by Christ, we do not onely well vnderstand what God is, and what he requireth of vs, what synne and iniquitie is, but are also able [Page 362] now to be in steede of light vnto others, and to teach them those things which we haue learned. Such Paul said the Philippians were, that they shined as lights in the world in the middes of a naughtie & crooked nation. So before we were not onely darke, but darkenes it selfe, inasmuch as we were not onely ignorant and erred, but did also bring other into the same darkenes, both by wordes and deedes. Let vs be thankefull therefore to him, which hath called vs out of this darkenes into his meruelous light, walking as the children of light, which Peter also admo­nisheth vs to do.

For the fruite of the Spirit is in all goodnes, and righteousnes, and truth. Forasmuch as he hath here spoken of light, it had ben more agreable to haue added, for the frute of light, as the Latin editions haue, then of the Spirit, as it is read in the Greeke. Who knoweth, whether the greekes coppies were here chaun­ged vpon this occasion, for that Paule in the Epistle to the Ga­lathians entreateth of the frutes of the spirit? But this skilleth litle, Goodnes. of the Spirit, and of light are all one in this place. Good­nes therefore is a fruite either of the Spirit or of light, contra­rie to couetousnes, whereby a Christian man is good, that is, profitable and beneficiall to others, Righteous­nes. ready to gratifie and do well to his neighbours. Righteousnes being a frute of the Spirit is contrarie to couetousnes. For it maketh that no man doth take awaye from an other that which is his, either by violence, either by craft or guile, Truth. but that he endeuour rather to giue vnto euerie man that which is his owne. Truth is a frute of the Spirit con­trarie to hypocrisie & lying, which requireth that a Christian be true and vncorrupte not onely in wordes, but also in his whole life, that he doe not glorie of the name of a Christian without workes, that he be not cal­led a Christian, & yet liue after the maner of the Heathen, in fornication, vn­cleannes, couetousnes, and other vices, &c. *** *

TO them that beleeue this text is most easie to be vn­derstood, which setteth forth two thinges vnto vs, namely faith, and temporall good thinges, & faith, and eternall good thinges. The faithful shall wāt no­thing that is necessary for the sustenta­tion of this life. First it declareth vnto them that beleeue in Christ, that they shal haue suf­ficient wherewith to susteine themselues euen in this life: which Christ sheweth by this, when he giueth so many fishes to Peter and his companions, as they durst not so much as desire. So that Christ is carefull euen how to feede the bellie, if that cursed in­credulitie be not na hinderance thereunto. For beholde S. Pe­ter, and consider his heart aright in your minde, then shall ye fynde, that he did not so much as thinke, that he should take so many fishes. God therefore is present, and causeth fishes to come into the nette, euen moe then they would haue wished. By which example we are admonished that they shall haue sufficiēt of those thinges that are necessary for the sustentation of this life, which do beleeue, but they that do not beleeue can neuer be satisfied, whereby they fall into all kinde of vices. Hereunto pertaineth that which S. Paule sayth 1. Tim. 6: Godlines is great gaine, if a man be content with that he hath. For we brought nothing into the world, and it is certaine, that we may cary nothing out, therefore when we haue foode and rayment, let vs therewith be content. For they that wilbe rich, fall into tentation and snares, and into many foolish and noysome lustes, which drowne men [Page 365] in perdition & destruction. For the desire of money is the roote of all euell, which while some lusted after, they erred from the faith, & perced themselues through with many sorrowes. This place of S. Paul plainly declareth what foloweth our vnbeliefe, Frutes of in­credulity. to wit, that it traueleth to get substance, and laboureth to be rich, and falleth into the tentation and snares of the Deuell. But we can not see that, forasmuch as it is spirituall. If we could as well see the hurt, which it bringeth to spirituall thinges, as we can see that which it bringeth to corporall and outward thinges, then were it an easie matter to preach vnto vs. For wee see plainely in outward thinges, how he that is giuen to the desire of money, scrapeth and gathereth togither, doth iniurie to all men, that he alone may gather togither and heape vp many thinges, where­unto he may trust and say: Well, nowe haue I goodes enough. Whereby we may gather how vnkinde & vnmerciful a couetous man is: for he doeth good to no man, he sheweth himselfe gentle and kynde to no man, he giueth nothing to any man, but looketh vnto his owne lucre and commoditie.

Now this is a cursed thing, that we can not so much as trust vnto the Lord, that he will feede our belly, thinking alwayes that we shall perish with hunger, when as notwithstanding we shall haue thinges necessarie and that which is sufficient for vs, as Christ sayth Matth. 6: I say vnto you, be not carefull for your life, what ye shall eate, or what ye shall drinke: nor yet for your bodie, what ye shall put on. Is not the life more worth then meate? and the bodie then rayment? Behold the foules of the ayre: for they sow not, neither reape, nor carie into the barnes: yet your heauenly Father feedeth them. Are ye not much better then they? Which of you by taking care, is able to adde one cubit vnto his stature? And why care ye for rayment? Learne how the lillies of the field do grow: they are not weried, neither spinne: yet I say vnto you, that even Salomon in all his glorie, was not arayed like one of these. VVherefore if God so clothe the grasse of the field, which though it stād to day, is to morow cast into the ouen, shall he not do much more vnto you, O ye of litle faith? Therefore take no thought, saying what shall we eat? or what shall we drinke? or wherewith shall we be clothed? (For after all these thinges seeke the Gentiles:) For your hea­uenly Father knoweth that ye haue neede of all these thinges. [Page 366] But seeke ye first the kingdome of God and his righteousnes, and all these thinges shalbe ministred vnto you. Care not then for the morow: for the morow shall care for it selfe: the daye hath enough with his owne griefe. Ye see in this place, how God hath a care for the foules and flowers, & doth adorne them after a most goodly sort: how much more will God giue vnto vs those thinges that be necessarie? and yet we can not put our trust in him, Where trust in God is not there chari­tie ceasseth. so hath the Deuell entangled vs in his snares. When one commeth so farre, that he is not content with that he hath, neither trusteth in God, then charitie must needes sodenly ceasse, so that he doth good to no man, but onely prouideth that his owne heape be encreased. Hereupon came the spirituall state of sacrificing Priests and Monkes, that they might onely helpe themselues, feede their belly, auoide labour, enter into Monasteries, that thereof did rise a true prouerbe: Desperation maketh a Monke, yea not only a Monk, but sacrificing Priests, Bishops & Popes: for they trust not in God, that he is able to feede them, but they studie vpon this onely, that they may be deliuered from all mi­serie and infirmitie, which is altogether to liue in incredulitie: they neuer trusted in God, that he is able to giue them nourish­ment and thinges necessarie, if any of them should mary a wife and remaine without that state of Antichrist.

Moreouer, here is an example set forth vnto vs, which prouo­keth and allureth vs to confidence, and first that we commit our bellie to God: for he hath a care of vs, euen in temporall things. Which sufficiently appeareth in Peter, whereas he tooke such a great multitude of fishes, which ranne by great companies into his nettes. Whereby is plainly signified that God will forsake no man, but that euerie one shall haue enough, if that we shall onely trust in him, as the 37. Psal. affirmeth: I haue bin yong, and now am olde, and yet saw I neuer the righteous forsaken, nor his seede begging bread. Things necessarie shal not be wan­ting vnto vs, if faith be not wanting: for before we should want, the very Angels should come, & minister vnto vs foode. Whereas therefore men are commonly oppressed with so great miserie, onely vnbeliefe is the cause thereof. VVe must la­bour, & not be carefull, but commit the successe vnto God. And albeit God be with vs, notwithstanding he requireth yet of vs, worke or labour, and hope, if he at any time differre somewhat to helpe vs. He com­maundeth Peter here, that for the taking of fishes, he should cast [Page 367] forth his nettes: Lanche out into the deepe, sayth he, and let dovvne your nets to make a draught, as if the Lord said: Do thou that which belongeth to a fisher cast thy net into the deepe, and commit the successe vnto me, leaue the care vnto me. God leaueth not the care vnto thee, but the worke and labour: how­beit we after a cleane contrarie order, study to commit the care to our selues and the labour to him. Whereby it commeth to passe, that euerie one for himselfe applieth his mynde earnestly to gaine, and to gather money vnto himselfe, that he may not be enforced by any meanes to take paines and labour. But if thou wilt liue a Christian life, leaue vnto thy God to care howe the fishes shall come into the nets, and goe thou, and take vpon thee the state wherein thou mayst labour. Howbeit for the most part, we wish such states of life, as in which there is no neede of la­bour, which is altogether a deuelish thing. And therefore haue we bin consecrated Monkes and sacrificing Priests, that we might liue onely like gentlemen, without labour. And for the same cause parents haue set their children to schole, that at y ^e last they might liue merie dayes, and so serue God, as they thought. Whereby it came to that passe that they did not know, what a good life was: forasmuch as God especially commendeth that, and that in deed is acceptable vnto him, which is gotten with the sweat of the browes, as he commaunded Adam. Gen. 3. In the svveat of thy face shalt thou eate breade. And the deeper thou art occupied in this lawe, in so much better case thy thinges are, wherefore follow thy worke, labour, and trust in God, all care­fulnes being cast of.

Now some murmur, and say, if faith be preached, that we must trust in God, and leaue the care vnto him, I might long enough, say they, beleeue or trust, before I should haue where­withall to be fed and susteined, if I should not labour. Yea it is plaine enough that thou must labour, We must still labour and hope, though God differ­reth his help for a time, for he will at the last assuredly helpe vs. forasmuch as labour is cō ­maunded thee: Howbeit suffer God to care for thee, beleeue thou, and labour, then shalt thou assuredly haue those thinges that be necessarie for the sustentation of thy life. And this is an other thing, that we must hope notwithstanding, though God differreth for a time. Therefore he suffreth them to labour all the night, and to take nothing, and sheweth himselfe to be such a one, as will suffer them to perish with hunger. Which might haue [Page 368] come into the minde of Peter, when he had fished so long and ta­ken nothing, so that he might haue said: now God will suffer my belly to perish with pining and famine. Howbeit he doth not so, but goeth on still in his labour, he plieth his worke, & hopeth that God at the last will giue him fishes, albeit he differreth a time. God therefore is present, and giueth him so many fishes in one day, as he could scarce take in y ^e space of eight daies. Where­fore these thinges are to be learned well of thee, that thou labour and hope, although God differreth his blessing a litle. For albeit he differreth a while, and suffreth thee to labour sore, so that thou now thinke thy labour to be lost, yet must thou not therefore des­peire, but repose thy hope in him, trusting assuredly that he will at y ^e last giue thee prosperous successe. For he wil certainly come & giue more then thou didst neede, as he did here vnto S. Peter. Wherefore if God delayeth with thee a litle, thinke with thy selfe, he delayed also with S. Peter, & yet afterward gaue vnto him aboundantly. Commit thy matter therefore to his good will and pleasure, and leaue not of thy worke, but hope still, and then shall not thy hope be frustrate. Thus much concerning the for­mer part of the text, now let vs here the latter. After therefore that they had taken fishes, and tasted the frute of faith, their faith is increased and augmented. We therefore must go so farre, that we may commit our bellie to God: for he that can not commit so much as his bellie to him, will neuer commit his soule vnto him. Howbeit that is onely a childish faith: Here we learne first to go by benches and settles: here we do feede on milke as yet: but we must likewise learne by these to commit our soule also to God. The Euangelist so meaneth when he sayth:

Now when Simon Peter saw it, he fell downe at Iesus knees, saying: Lord goe from me, for I am a sinnefull man. For he was vtterly astonied, and all that vvere with him, for the draught of fishes vvhich they tooke. Let Peter here be a type or figure of them which beleeue eternal good thinges, and counte him as one verily looking for & seeing the good things to come. A sinful con­science is of that nature, The nature of a synnefull conscience. that it so behaueth it selfe, as Peter here did, whereas he flieth his Sauiour, and thinketh: Lord I am more vnworthy, then that I should be saued, and sit among thy Sainctes and Angels: for that good is most exceeding high. Here a straight conscience is not able to comprehend such great [Page 369] good thinges, but it thus thinketh: If I were as Peter & Paul, I could easily beleeue: Which is altogether a foolish and vaine thinge. For if thou wouldest place thy selfe according to thine owne holines, thou shouldest build vpon the sande. Thou must not do so, but behaue thy selfe like vnto Peter, for in that he esteemed himselfe vile, and iudged himselfe vnworthy of so great grace, he rightly became worthy. And therefore, Though we feele y ^e burdē of our sinnes we must not despeire, but trust in God that he will remit thē & receiue vs vnto grace. whereas thou art a synner, thou must trust in God, and dilate and open wide thy con­science and heart, that grace may enter in. After thou hast now knowne God, thou must reiect none of his giftes, that is, when as thou seest the great good things, thou must not despeire. It is good that we know our selues, & the deeper we know our selues, so much the better. But that grace is not to be refused because of thy synnes. For when thou shalt fynde thy conscience to tremble, so that it would driue away synnes, then art thou most ready and most fitte to receiue grace, then shalt thou fynde comfort in thy conscience and say with Micheas: VVho is such a God as thou, Mich. 7. that pardonest wickednes, & castest all our synnes into the bot­tome of the sea? Whosoeuer take not away synnes, they are no Gods, but idols: whereupon he sayeth rightly, that none is like vnto our God. For other gods will fynde and not bring godli­nes, but the Almightie God doth not finde it, but bring it: where­fore thou must not forthwith despeire, if thy consciēce trembleth and feeleth synne. For the more defiled that thou art, so much the sooner doeth the Lord poure in his grace, if so be thou be re­pentant and thirstest after it. A great part goe so farre that they saye they merit grace, whiles they dispose them selues thereun­to, which is, as they interpret, whiles they do that which lyeth in them, and also that they doe satisfie for their synnes. But it is not so. The Scripture teacheth vs that it is God that taketh a­way synne, and casteth it into the bottome of the sea. We shall not put away synnes by our workes, neither shall we be iustified of our selues. God himselfe, and none but he shall do the thinge, of his meere grace as Esay sayth: I am, euen I am he onely, Esa. 43.25. that for myne owne selfes sake doe take awaye thine offences, and forget thy synnes, so that I will neuer thinke vpon them more. And so must thou beleeue, otherwise thou shalt neuer obtaine a ioyfull conscience. Wherefore, when as Peter sayd, I am a syn­ner, he saide right. It is true in deede, there were causes, why [Page 370] he might be afrayde of himselfe, and humble himselfe, but he ought not to refuse God, but most willingly receiue him. Wher­fore when thou shalt feele thy synne, like as Peter did, and shalt perceiue that thou wouldest now flie from God, then is it neede that thou do forthwith turne thy selfe, and come more and more vnto him. For if God should goe away, and would not take away thy synne, would not come vnto thee, nor seeke thee, yet the more thou perceiuest thy selfe a synner, the more hast thou oughtest to make vnto him, which see thou marke well, and lay it vp in a myndefull memorie. For as Sainct Peter doeth here, so all con­sciences do, which are terrified of synnes, and would flie from God, & seeke an other god, do not thou leaue so, but come boldly, and ioyne thy selfe neerer vnto God. Otherwise if one goe away to seeke workes, and helpe of an other god, he is then found like the foolish Virgines, which while they goe to get themselues oyle, are in the meane season shut out. But what doeth Christ, when Peter so humbleth himselfe? and by reason of his great feare and terrour, desireth the Lord to depart from him? did he leaue him in such desperation of himselfe? No truly, but he com­forteth him, saying thus:

Feare not, from hēce forth thou shalt catch mē. This is a ioy­full word, God sustey­neth y ^e faith­full both in body & spi­rit. whereby weake heartes receiue comfort. Now there­fore, that God hath a care for vs, yea euen in those thinges that pertaine to the body, ye see by this, that he giueth Peter so many fishes: he maketh him also so full and rich in spirit, that he ought to bestow some of his plenty vpon others. He maketh him a fisher both in body and in spirit: in body, for that he taketh many fishes which he may sell: but in spirit he is a fisher of men. For he hath the Gospel, whereby other men must be brought to God by him, and the kingdome of Christ be increased. Loe, it commeth to passe, that where men beleeue, the Lord giueth so much, as suc­coureth and helpeth all men. The faithfull man outwardly hel­peth the needy with his substaunce and goods: And from within he breaketh forth, teacheth other, and enricheth them also in­wardly. For such a man can not hold his peace, but is enfor­ced to shew and declare to others, how he is delt with, as it is in the 51. Psal. Make me a cleane heart, O God, and renue a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me. O giue me the comfort of thy helpe [Page 371] againe, and stablish me with thy free Spirit. Then shall I teach thy wayes vnto the wicked, and synners shalbe conuerted vnto thee. And in an other Psalme also Dauid sayeth: I beleeued, Psal. 116.10. and therefore will I speake. Which is thus much in effect: when I beleeue, I knowe God, and tast of his goodnes, then I consi­der the case of other men, and go and declare such knowledge and goodnes of God vnto them. We see therefore in this text, howe carefull God is for them that be his, and that he doth susteine them both in body and in spirit. But if he doth sometime differre any thinge, without all doute it is through the fault of our in­credulitie, or because we haue now new begon to beleeue. For where faith is new and litle, there is sometime small and sclen­der helpe, that we may learne to know the Lord, and to trust in him. But when we haue gone so farre that we trust strongly in God, then nothing can be wanting to vs, then God poureth vpon vs both corporall and spirituall good thinges, and so aboundant treasures that we may be able to helpe others. This in deede is to enrich the poore and to fill the hungrie. Thus much shall suf­fize concerning this text.

I Hope dearely beloued, that ye doe well vnder­stand the meaning of this text. For your vnder­standing is sufficiently well grounded in these my­steries, so that ye doe easily perceiue what good is to be looked for in the Gospell, and what is pre­scribed vnto vs therein, namely the true nature and qualitie of fayth. And this is the cause why Christ is of all the Euange­listes set forth to be so louing and gentle: for although the doings and workes described of them doe oftentimes varie, neuertheles the simplicitie of fayth remayneth alwayes alike. Moreouer [Page 373] this text doeth so liuely set forth Christ vnto vs in his colours, that it may be manifest and well knowen vnto euerie one of vs, what we ought to promise our selues concerning him, to wit, that he is mercifull, bountifull, gentle, who succoureth all that flie vnto him for helpe. And such ought to be the image of fayth. By the Lawe we are terri­fied and cast downe, but by the Gos­pell we are comforted & raised vp. For the Scripture setteth before vs a double image: one of feare, which representeth to our eyes the horrible wrath of God, before which no man is able to stand, but rather we are all en­forced to be cast downe in minde, when we see it, vnles we be strengthned by fayth. Howbeit against this is sette the other image namely of grace, which fayth doeth attentiuely behold, and taketh from hence principles of comfort, and conceiueth trust and confidence in the fauour of God, hauing this hope, that man can not promise to him selfe from God so manye good thinges, but that he hath infinite moe treasures in a readines for him.

Ye haue now oftētimes heard, The tempo­rall and out­warde bles­sings of God ought to be as meanes to make vs hope and trust in him, that he will also be­stow vpon vs spirituall and eternal good thinges. that there are two sorts of good thinges, spirituall and corporall. The Gospell by these tem­porall and corporall good thinges teacheth vs the faith of chil­dren, and they are vnto the weake as a certaine meane or helpe, whereby they may learne the goodnes of God, how bountifull he is in bestowing his riches vpon vs, and that we ought in spiri­tuall thinges also to place all our hope and trust in him. For if we be now instructed by the Gospell, that God will giue foode to our bellie, we may thereupon account with our selues, that he will nourish & cloath our soules with spirituall good thinges. If I can not commit my body vnto him that he may feede it, much lesse can I commit my soule vnto him that he may alwayes preserue it. Or if I can not be brought to beleeue, that a crowne of golde shalbe giuen vnto me of him, how I pray you, shall I hope for tenne of crownes of golde of him? from whom I dare not promise to my selfe so much as a peece of bread, truly much lesse shall I be perswaded to beleeue, that he will giue a fearme vnto me, or his whole inheritaunce. Now he that is not able to atteine vnto this tender, and as it were as yet sucking faith, to him surely it is verie hard to beleeue, that God will pardon his synnes, or preserue his soule for euer. Forasmuch as we are perswaded, that the soule is by infinite degrees to be preferred before the bellie, toward which notwithstanding he is touched [Page 374] with compassion as this our present text teacheth. Wherefore Saint Peter hath righly admonished: 1. Pet. 2. Beloued brethren, as new borne babes desire that sincere milke of the word, that ye may grovv thereby. For it is not enough that the infant being put to the teate doe sucke, but he must also wax greater, and gather strength, that he may accustome himselfe to feede on breade, and stronger meate. Now to eate milke is to tast of the fauour and grace of God, which is then tasted of, when a triall thereof is had in our life. For although I should preach an hun­dred yeares of the bountifulnes, fauour, liberalitie and gentle­nes of God toward vs, it would profit me nothing vnlesse I haue a triall and taste of those commodities, neither could I learne rightly to trust in God thereby. Hereof also thou mayst coniec­ture how rare a Christian man is. There are many which say, that they commit their bellie to God, but that sticketh onely in the tounge and lippes, when as rather it ought to perce to the heart.

Let vs nowe consider an example teaching vs the qualitie and nature of faith. The qualitie and nature of faith. The Apostle Heb. 11. hath written thus: Faith is the ground of thinges, which are hoped for, and the euidence of thinges which are not seene, which is thus much in effect: faith is the foundation, whereby I looke for that good thinge, which is neither seene with the eyes, nor heard with the eares, but which I must onely hope for. Euen as in our pre­sent text it plainly appeareth, wherein we reade that there were about foure thousand men, who togither with their wiues and children had now suffred hunger three dayes (was not this a no­table kynde of fasting?) yet were not famished with hunger, be­ing farre from their houses, and destitute of those necessaries, whereby the bodie is susteined. Now Paule sayth that faith is a thinge whereby a man hopeth for those thinges which appeare not to the eyes. Such a fayth had this multitude, which al­though they see no meate, neuertheles they trust in God, that he will feede them. What doeth Christ here? he is moued with compassion, he demaundeth of the disciples with what vittailes, or with what thinge their hunger may be taken away. To whom his disciples aunswere: whence can a man satisfie such a multi­tude here in the wildernes? Here ye see how mans reason and fayth agree togither, that the wiser reason is, so much lesse can [Page 375] it submit it selfe to the workes of God. For this cause therefore did he aske his disciples, that euerie one of them might trie their owne reason, and learne how much the capacitie of man and faith do differ one from an other.

Here it appeareth vnto vs how reason is blynde, and how, Reason must giue place to faith. when faith commeth, it ought to giue place. Whereof let this be as an example: If I were a maried man, hauing a wife and a companie of children, and had nothing wherewith to nourish them, neither would any man giue me any thinge: yet should it be my dutie to beleeue and hope, that God will prouide for me. But when as I see my hope to be in vaine, and that I am not succoured by and by with nourishment and cloathing, then if I be faithles, I yeeld vnto desperation, and goe and purpose an other thinge with my selfe, I applie my mynde to vnhonest trades, that I may get somewhat thereby, as theft, deceit, and other such practizes, and by all meanes that I am able, I passe through the stormes of aduersitie. See what filthie increduli­tie bringeth vnto man. But if I be endued with faith, I shut mine eyes and say: Most gentle father, I am thy creature, and thy worke, it can not be denied but thou hast created me, I will put all my trust in thee, which hast greater care of my wel­fare then I my selfe. Thou wilt well nourish, feede, cloath, and helpe, where and when thou shalt know best. So faith is a sure foundation, whereunto I trusting, No maner of thing that is good shalbe wanting to y ^e faithfull. doe looke for those thinges which I see not, and that I may speake at once, it shall not want those thinges that be necessarie. Surely the Angels themselues should come downe from heauen, & giue bread digged euen out of the earth, vnto such a faithfull man, that he might be nourished, rather then he should be pined with hunger, yea heauen and earth shall passe, before God will suffer a man endued with such faith to want either clothing or any other necessarie thinge. This singular trust and confidence in God, the comfortable and effectuall worde of the diuine promise doeth require. Whereof Dauid glorieth Psal. 37: I haue been young and nowe am olde, and yet sawe I neuer the righteous forsaken, nor his seede begging bread. And againe: God knoweth the dayes of the righteous, their inheritaunce shall continue for euer. They shall not be confounded in the perilous time, and in the dayes of dearth they shall haue enough. But if we shall aske counsell [Page 376] of reason, it will forthwith say (as the disciples did before) this thinge is vnpossible: for it looketh for nothing, it trusteth to no­thing, when nothing is present. Of like diffidence were the dis­ciples, who thought thus with thēselues: how can it be that such a great multitude of men should be here refreshed with meate? truly it exceedeth our capacitie. If they had seene an heape of money, store of breade, and shambles full of flesh, they could then haue easily relieued this present necessitie, they could haue put all in a good hope, and fitly haue disposed all thinges, according to the capacitie of their reason.

And thus much shall suffize to be spoken concerning the faith of temporall good things: now we will entreat of spirituall good thinges, which shall come vnto vs when we shall die. Then shall we see death set before our eyes, when as notwithstanding we would willingly liue, then shall hell appeare vnto vs, when we rather desire for heauen, then shall we behold the iudgement of God, notwithstanding his grace would be much more accepta­ble vnto vs. In a summe, whatsoeuer we would desire to see, shalbe taken out of our sight, yea and no creature shall helpe vs against death, Faith ceas­seth not to truste in God euen in greatest ex­tremitie and distresse. hell, and the iudgement of God. But if I be­leeue, I saye thus vnto my selfe: well, faith is a sure foundation: herewith I being stayed vp, shall attaine vnto those thinges which are verie farre out of my sight, albeit those thinges be horrible which be in my sight, yet shall they not hurt him that beleeueth. Although therefore I doe presently see nothinge, but death, hell, and the iudgement of God, yet must I consider none of these, but rather my mynde is to be confirmed with an vndouted trust, that God by the vertue of his promise, not in respect of my merites or workes, will giue vnto me life, bles­sednes, and grace. This in deede is to cleaue vnto God by syn­cere fayth, which is here verie well painted forth in this grosse and bodily image of foure thousand men, who cleauing to God onely by faith, did not doute that they should be refreshed of him. If they had iudged according to the capacitie of their reason, they would haue murmured, and said after this sort: surely we are a verie great multitude, we are here in the wide wildernes, we haue emptie and hungrie stomackes, here is nothing that is able to fill thē. Howbeit they murmured of none of these things, but conceiuing a sure confidence, reasoning nothing against God [Page 377] after the affection of men, they commende them selues wholy to the good will of God, and commit vnto him this vrging necessi­tie of hunger, they them selues being quiet from all care. Then God, before this care commeth vpon them, and before they begin to aske of him, is present, being more carefull for them, then they are for them selues, & sayth on this sort: I am moued with com­passion toward the multitude: if I send them away fasting, it is a daunger lest they faint by the way. Behold how gentle & boun­tifull we haue God toward vs, who hath euen a care to feede the vncleane belly. Here now our hope is erected, and the wordes of Christ are comfortable to a man, when he sayth: They haue now continued with me three dayes, it now behoueth me to giue suffi­cient vnto them to eate. Here we may see, that all that doe sticke diligently to the word of God, are fed of God him selfe.

Wherefore let vs dearly beloued, at the last begin to beleeue, Incredulitie the mother of sinne. for onely diffidence and incredulitie is the mother of all sinnes & vices, which at this day reigne in all sorts of men. How commeth it to passe, that euery where, whethersoeuer we turne vs, there are so many harlots and baudes, such plenty of deluders and de­ceiuers, so many theeues, pillers, vserers, robbers, Simonists, as they call them, and sellers of benefices? All these diffidence to­ward God bringeth forth vnto vs. For such kind of men do iudge onely according to humane reason, and reason looketh vnto that which is present: but that which it seeth not, it is not able to com­prehend: wherefore while it doth not repose her trust by faith in God, it is enforced to despeire, which desperation afterward cau­seth such naughtie and wicked men. Behold thus it goeth out of frame with vs, when we cōmit our selues to be ruled, not to faith, but to our owne reason.

Moreouer, as ye haue now learned faith, so must ye also learne loue. For Christ is sette forth vnto vs in a double forme, in one, of faith, that we should not be ouer carefull: in an other, of loue, Christ an ex­ample of loue. that we may learne, that as he hath care of vs, giuing vs meate, drink, apparel, & that of meere & bountiful loue, not for his owne commodities sake, or because of our merits: so also we ought to doe well to our neighbour, and that freely, onely loue mouing vs thereunto, that as Christ is to vs, so we may be to our neigh­bour. Hereupon now we may perceiue, that all works of Monks and Nunnes are vaine and to be vtterly disallowed, when they [Page 378] are not directed to that end, that they may serue their neighbour, but are ordeined onely vnto this ende, that they may merit much at Gods handes by them. For the true workes of Christians, which they desire to be accepted of God, must be done so, that they tend to the profit of our neighbour, and not to this ende, that we shoulde thinke that we shall merit many thinges of God by them, they must be cheerefully and freely bestowed vpon all, euen as Christ hath done, who hath spred abroad and freely bestowed his goodnes vpon all. These thinges haue I briefly spoken con­cerning this text, that ye may thereby learne, that God requireth this especially of vs, that we doe firmely and constantly trust in him, and that we freely doe good and be beneficiall to our neigh­bours, according as God hath of his meere goodnes and mercie bestowed infinite benefits and blessings vpon vs. The Prophet sayth Psal. 50: Heare O my people and I will speake, I my self will testifie vnto thee O Israell, I am the Lord, euen thy Lorde. I will not reproue thee, because of thy sacrifices, or for thy burnt offerings, for that they be not alway before me. I will take no bullocke out of thy house, nor goates out of thy foldes. for all the beastes of the forest are mine, and so are the cattell vpon a thousand hills. I know all the foules vpon the mountaines: and the wild beastes of the field are at my commaundement. If I be hungrie, I will not tell thee: for the whole world is mine, and all that is therein. Thinkest thou that I will eate bulls flesh, and drinke the blood of Goates? After the same sort he sayth vnto vs: Behold Israell, that is, thou faithfull man, I am thy God, thou art not my God, I will giue vnto thee, thou giuest nothing to me, I will not be angrie with thee, for that thou offerest not many things vnto me. For whatsoeuer is in thy stable, in thy hou­ses, in thy court, it was all mine before, for I haue sent it thither. Whereby he briefly reproued the Iewes, who did meruelously please them selues in their sacrifices. Now because he reiecteth these sacrifices, what will he haue to supply the place of them? truely euen that which followeth in the same place: Offer vnto me praise, and thy vowes, call vpon me in the time of trouble, & I vvil heare thee, and thou shalt glorifie me. That is, I wil haue thine hart, giue ouer thy self to me, & account me for a gentle, fa­uourable, yea and for thy God, and it shall suffize me. Wherefore place thy faith, trust and hope in him, count him for a gentle and [Page 379] louing God, cleaue vnto him, and in extreme anguish flie vnto him for succour, and to none beside him. Beleeue and looke for helpe of him, then he will helpe thee, thou needest not any whit dout. Afterward doe good to thy neighbour with a cheereful hart and freely. These two things are set forth in this our text, as also in many other places beside.

THE summe and scope of this text is this: The Lord is troubled and lamenteth for the euils which were to come vpon the contemners of the worde of God. Ye haue often times heard, what the word of God is, what is the frute and commoditie thereof, also what Disciples it hath, of which nothing is here done, or sayd: but the punishment and miserie onely is shewed, which was to come vpon the Iewes, for that they knew not the time of their visitation. Which thing let vs well consider of, for it pertaineth vnto vs also. If they be punished which know not y ^e time of their visitation, what shal come vnto them, which persecute, blaspheme and reprehend the Gospell and Word of God? howbeit he spea­keth here onely of them which know not the season of their visita­tion. Two wayes to preach against the contemners of Gods word. The contemners of God are preached against after two sortes: first by threatnings, as Christ threatneth them Matth. 11: VVo be to thee, Corazin: VVo be to thee Bethsaida: for if the great works which vvere done in you, had bene done in Ty­rus and Sidon, they had repented long agone in sackecloth and ashes. But I say to you, it shall be easier for Tyrus and Sydon at the day of iudgement, then for you. And thou, Capernaum (which was his owne citie, wherein chiefly he wrought mira­cles) vvhich att lifted vp vnto heauen, shalt be brought dovvne to hell: for if the great vvorkes vvhich haue bene done in thee, [Page 381] had bene done among them of Sodom, they had remained to this day. But I say vnto you, that it shall be easier for them of the land of Sodom in the day of iudgement, then for you. These are the threatnings wherewith he terrifieth them, that they shoulde not so neglect the word of God. The other way the Lorde here sheweth, when as he shedeth teares, and is touched with pitie to­ward miserable and blind men, he doth not terrifie or threaten them, as being indurate and obstinat, but is rather wholy moued with loue and taketh pitie on his enemies, and would willingly call them backe, but that he could preuaile nothing with them, & the meanes which he vsed to reclaime them were in vaine. Before in Matthew, whereas he sharply rebuketh them, he dealeth not by loue, but by rigour, but here is pure loue and pitie, as we shall afterwards see.

First, when he drew neare to the citie, some went before him, and some followed him, with great ioy singing and saying: Ho­sanna the sonne of Dauid, they spred their garments in the way, they cut downe branches from the trees, and strawed them in the way, and all thinges were done after a goodly maner, but in the middest of this ioy Christ beginneth greatly to weepe, Christ lamē ­teth for Ie­rusalem. he suffreth all to reioyce, notwithstanding his eyes gushed out with teares, when he beheld the citie, and sayd: If thou haddest euen knowne at the least in this thy day those things vvhich belonge vnto thy peace, thou vvouldest take heede: but novve are they hid from thine eyes. As if the Lorde should say: O, if thou knewest what belongeth vnto thy peace that thou mightest not be destroyed, but stand still, thou wouldest yet at this day consider of it and beware. Now it were time for thee to know that which should be best for thee, but thou art blinde, & wilt neglect the time, then shall there be no place neither for helpe nor counsell. As if he sayd: Thou standest here adorned with sumptuous and goodly buildings, and there are in thee mighty citizens, which are both secure and me­rie, thinking that no daunger hangeth ouer them, but after the space of forty yeares thou shalt be destroyed. Which the Lorde plainly foretelleth in these wordes.

The dayes shall come vpon thee, that thine enemies shall cast a trench about thee, and compasse thee round, and keepe thee in on euery side, and shall make thee euen vvith the ground, and thy children vvhich are in thee, and they shall not leaue in thee [Page 382] a stone vpon a stone, because thou knevvest not that season of thy visitation. The careles securitie of the Iewes. Now the Iewes, as they supposed, stoode vnmoue­able & safe, resting vpon the promise of God, so that they thought no otherwise, but that they should perseuerantly continue so for euer, they were secure and thought thus with them selues: God will not send such thinges vnto vs: we haue the temple, wherein God him selfe is resident. We haue also plenty of excellent men, money, and other thinges, Goe to then, who can doe any hurt or harme to vs? Moreouer the Emperour and people of Rome ha­uing taken the citie, seeing it furnished with so many and so great munitions and goodly and excellent buildings, merueiled great­ly, and confessed, that it was vnpossible that so great a citie should be taken, vnlesse it had bene the speciall will of God. Their boa­sting therefore, and confidence in their owne false opinion decei­ued them. Howbeit the Lord did more earnestly and deepely con­sider the matter then they, when he sayd: O Ierusalem, if thou knewest those thinges that are knowne to me, thou wouldest haue a care of thy peace (peace in the Scriptures is, when the mat­ters and affaires of any haue good successe) thou thinkest that thou hast glad and merie dayes, that it is well with thee, and that thy affaires are in a prosperous state: but if thou knewest howe thine enemies shall by siege afflict thee, keepe thee in on euery side, and bring thee into such distresse, that they shall make thee e­uen with the ground, destroy all thy buildings, and leaue not a stone vpon a stone, thou wouldest surely conueniently receiue the word, whereby thou mightest enioy both true peace, and all good thinges. The reading of the historie of the destruction of this city doth make much to the right vnderstanding of this text.

A descripti­on of Gods wrath and most grie­uous venge­ance poured vpon the Iewes for their contēpt and disobe­dience.God had plainly so ordained, that at the feast of Easter, at which time they came to Ierusalem out of all quarters, the citie should be besieged, and there were then gathered togither, as Io­sephus reporteth, about thirty hundred thousand mē, vpon whom the Lorde would shewe his grieuous indignation and wrath. All the Apostles and Christians were departed and gone into the cuntrie of Herod, not farre from Ierusalem. The Lord tooke out the wheate, and put the chaffe togither on an heape, nowe there was so great a multitude of people, that they might seeme to ex­ceede not onely a citie, but euen a kingdom. And they were driuen into so great calamitie, that all their vittells were spent, and none [Page 383] at al left vnto them, so that they were constrained to eate y ^e strings of their bowes, & olde shoes, dressing them in such maner as they could, yea through the exceeding famine, they were driuen to kil their owne children: the souldiers tooke the flesh of children ro­sted from the mothers, smelling the sauour of the rosted flesh two streetes of: pigeons dunge was vnto them in steede of salte, and was also very deare: finally there was so great miserie, so great slaughter and shedding of blood, that it would not haue bene mer­uell for a stone to haue bene moued with pitie. He that had seene it, would haue thought that God could not haue bene so grieuou­sly angry, and so greatly haue afflicted a people. Both houses and streets were filled with carkases dead through famine. Notwith­standing the Iewes remained stil so obstinate and without vnder­standing, that they gloried of God, and would not yeelde them selues vntil the Emperour set vpon them with his whole power, and tooke the citie, which they were able to keepe no lenger. And when as some of them were so craftie that they deuoured golde y ^t it might not be takē from them, the Romane souldiers thought that they had all so done, whereupon they flewe about two thou­sand, and hauing ript their bellies sought for golde. There was such a slaughter & manquelling made, that it seemed a miserable thing euen to the Gentiles, wherefore Cesar commaunded that they should not be so slaine, but led captiue and sould. The Iewes were then sould so cheape, that thirty were bought for a penny, they were then dispersed through the whole world, and were coū ­ted the most abiect people of all other, as also at this day they are the most contemptible nation in the earth. For they liue spred here and there, without cities and cuntries of their owne, neither can they be againe gathered togither into one place, so that they shall neuer be able any more to erect their Priesthood and king­dom, as they hope they shall.

Thus God reuenged the death of Christ, & all the Prophets, thus were they recompensed for that they knewe not the time of their visitation. Wherfore let vs be here admonished, The exam­ple of the Iewes ought to admonish and moue o­ther to know the time of their visita­tion. for it belon­geth not onely vnto vs, but euen vnto all Germanie. It is no ie­sting matter or sport, neither is there any cause why we should perswade our selues that it will fall out otherwise with vs. The Iewes would not beleeue that euill should come vpon them, vntil they had sufficiently tried it. And we at this day are visited by the [Page 384] benefite of God: he hath opened vnto vs a treasure, his sacred and holy Gospell, whereby we know his will, and see how much we were subiect to the power of Satan: but no man wil receiue this Gospell, yea we contemne it, and that which is more miserable, we persecute and blaspheme it. God is patient: it pleaseth him to trie vs a while: if we be not watchfull, so that the word be againe taken from vs, the same wrath and indignation which was pou­red forth vpon the Iewes, shal also be poured forth vpon vs. For there is the same Word, the same God, the same Christ at this day, that there was at that time, whereupon vndoubtedly the pu­nishment shal be the same, or at the least as grieuous both in soule and body.

We make almost a sport & trifling matter of the Gospel. For no man embraceth it from his hart, no man frameth his maners according vnto it. Which is a manifest argument of blindnes. O thing surely most miserable. I feare lest the matter will shortly come to that passe, that all Germanie will fall togither vpon an heape, which (alas) in part of the communaltie hath already had a lamētable beginning, we haue lost a great multitude of people, almost an hundred thousand men haue bene slaine onely betwene the feasts of Easter and Whitsontide. It is a hard worke of God, and I feare me the warre begon is not yet at an ende, this is one­ly a forewarning and threatning wherby God would terrifie vs, that we might diligently take heede to our selues: it was nothing but the Foxes tayle, if he come againe with his whippe, he will scourge vs more grieuously. But we will behaue our selues as the Iewes behaued them selues, vntill there shall be place for no succour nor helpe. Now we might preuent it, now were the time to knowe what shoulde be best for vs, and to receiue the Gospell with peace, for at this day grace is offered vnto vs, whereby we may liue peaceably, but we suffer day to passe after day, yeare af­ter yeare, applying our selues lesse to the Gospel then before. No man doth now pray vnto God for y ^e increase of his word, no man receiueth it in his hart. If so be that the time shall passe, no pray­ers shal any more helpe. We wey not this matter in our hart, we thinke our selues safe, we do not throughly perceiue the great mi­serie already come to passe, neither doe we consider in our minds, how miserably God punisheth vs with false prophets and sects, which he on euery side sendeth vnto vs, which preach so securely, [Page 385] as if they had wholy receiued into their breast the spirit the com­forter. Those which we counted best of all doe goe away, & bring men into such a perplexity, that they almost know not either what is to be done or not to be done. But this is onely the beginning, albeit sufficient horrible and cruell. For there can not be greater affliction and miserie, then if the Lord send amongst vs sects and false prophets, which are so rash and bold, that it is greatly to be lamented.

Notwithstanding the time of grace is nowe present: Christ hath bene sent downe into the world, hath bene borne man, hath serued vs, died for vs, is risen againe from the dead, hath sent vnto vs the spirit the comforter, hath giuen vnto vs his word, hath o­pened heauen so wide, that al good things may be obtained of vs, moreouer hath giuen vnto vs rich promises, whereby he promi­seth that he wil preserue vs both in this short and fraile time, and in the eternal times, in this life, and in the life to come, most plen­tifully pouring forth his grace vpon vs. God will not suffer the contempt of his grace and word to be vnpuni­shed. Wherefore the time of grace is now before our dores, but we despise & neglect it, which God neither will, neither can pardon. For when as we contemne his word he threatneth punishmēt, and will at the last punish vs, although he should deferre it euen an hundred yeares, but he will not deferre it so long. And the more purely that the word is prea­ched, so much greater shal the punishment be. But I feare great­ly lest this punishment require the subuersion of all Germanie. God graunt that in this thing I be a false prophet, but I feare exceedingly that it wil come to passe. God can not leaue this wic­kednes vnreuenged, neither will he deferre long, for the Gospell is so aboundantly preached, that it was not so manifest euen in the Apostles time as it is at this day, thankes be to Christ there­fore. Wherefore I feare much lest that all Germanie be spoyled, yea and quite destroyed, vnlesse we otherwise apply our selues to this matter. We which haue long heard the Gospell, ought to pray God from the hart, that he would giue vs longer peace. The Princes goe about to bring all thinges to passe by y ^e sword. whereby they goe too rashly and rigourously to worke. Where­fore it is exceeding needefull, that we should pray vnto God, that his Gospell may spred farther abroad through Germanie, euen vnto them which haue not yet heard it. For if punishment come sodainly vpon vs, our case shall be miserable, then many soules [Page 386] shall be in daunger to be lost before the worde shall come vnto them. I woulde wish therefore, that we woulde not so cruelly de­spise the Gospell, that precious treasure, not onely for our owne sake, but also for their sakes which are as yet to heare it. A scourge is a litle begon: God graunt that it may so stay, that nei­ther the Princes nor the communaltie be stirred vp to greater rage and furie. For if that ciuill warre shoulde begin againe, it were to be feared that it would haue none ende.

We doe like as the Iewes did, who had a greater care of the belly then of God, hauing more regard how to fill the belly, then that they might be saued, wherefore they lost both, and that wor­thely. For, forasmuch as they would not receiue life, God sent vnto them death, so they lost both body and soule. They pretended the same cause that we do. We would willingly in deede embrace the Gospell, if there were no daunger of body and goods, wife, & children. If we shall beleeue him, sayd the Iewes, the Romanes wil come, and take away both our place and the nation, which ne­uertheles came vnto them, for that which y ^e wicked man feareth, falleth vpon him. This was a lette and hinderance to the Iewes that they would not beleeue the wordes of God, neither haue re­gard to the rich and large promises that he had made vnto them. So also doe we, we regard not the mighty and comfortable pro­mises which Christ hath made vnto vs, as where he sayth: He shall receiue an hundreth fold more, Matth. 19.29. and shal inherit euerlasting life. Leaue thy wife and children, I will preserue them, I will re­store them, so as thou goest to work boldly in my name. Thinkest thou that I can not build thee other houses? countest thou me so simple, who will giue vnto thee heauen? wilt thou not put thy self in daunger for my sake? if thy goods be taken from thee, it is wel with thee, heauen and earth are mine, I will recompence thee a­boundantly. These and such like sayings we passe ouer, yea and also contemne, hauing diligent consideration only what we haue layd vp in our chest, and that our purse may be full, neither doe we see, that euen that which we haue God hath giuen vnto vs, & will as yet giue vs more, if we beleeue and trust in him, neither doe we marke if that we lose God, we shall lose the belly also.

The faithful refuse not to suffer perill and trouble for God his sake.Howbeit they that beleeue in God, doe not auoide perill if it come for his sake, but commit all things to his diuine power, that he may order them according to his will, and thus they thinke: [Page 387] The Lord hath giuen me both a house and the furniture thereof, wife, children, &c. I haue not obtained them of my self, forasmuch then as they are Gods, I will commit them vnto him, he shal best preserue them. For euen otherwise I must leaue them, wherfore I will refuse to suffer no perill, and to leaue whatsoeuer I haue for his sake, if the case so require. If he will haue me so to doe, he can giue me other thinges, for he hath promised that he will giue sufficient to them that beleeue, both here and in the time to come. If he will not haue me to liue here, I owe death vnto him, when he shall require me, I will be ready for his wordes sake. He that shall not doe thus, denieth God, and is notwithstanding compel­led to lose both this fraile life, and eternall life. The stinking bel­ly which we make our god, is the cause, Immoderate care for the belly the cause of dif­fidence and distrust of Gods care & prouidence. that we doe not cleaue to the word of God: for I will first be certaine howe I may feede my selfe, and where my goods be. The Gospell sayth, Trust in God, but I prouide for my belly, and if I haue one noble in gold, I thinke I haue sufficient to sustaine & nourish me for ten daies, & trusting vnto that which I haue layd vp, I trust not in God, that as he hath hitherto fedde me, so he will nourish me still. Is not this a detestable thinge, that I trust to one peece of coyne onely, whereby I looke to haue my foode and sustenance to morrow? Fy, what a cursed thing is such care for the belly? Shall a vile peece of coyne be more esteemed of me, then God him selfe, in whose power are heauen and earth, who giueth vnto vs ayer and water, maketh graine to growe vnto vs, and sendeth all thinges necessary? It is more detestable then that it can be expressed by the voice of man, that God is not esteemed of vs so much as a li­tle money. Why doost thou not thinke: God who hath made me, will well nourish me, if he will haue me liue. If he will not, well, then shall I haue no neede. But, sayth the belly, I finde no god in my chest. Thou foolish asse, who can assure thee that thou shalt liue till tomorrow? It is vncertaine whether thou shalt keepe thy belly till to morrow, and desirest thou to know where foode and sustenance is? If this did pearse our hart, we should see how deuilish a thing incredulitie is. Is it not a horrible thing that I doe not make so greate account of God, who feedeth so many mouthes, as to trust in him, that he will nourish me, yea that I do make more account of one noble in golde then of God him selfe, who poureth forth his good things so aboundantly? The world [Page 388] is full of the blessings and workes of God, he is on euery side with his good thinges, notwithstanding we doe not yet commit our selues to him, or receiue his visitatiō. O cursed world, which can not trust to God euen one day, and yet trusteth to a peece of gold. Thus we see, as I thinke, of what sort the world is, how it despiseth God for the bellies sake, which notwithstanding it is compelled to lose. O how great contemners of saluation are we? we ought rather to detest the world, but we are too deepely drow­ned in olde Adam. The world is as it were a figure of hell, yea a very deuilish kingdom, & an entrance to hell. Wherefore Christ with weeping eyes exhorteth vs to knowe our saluation, and to receiue his visitation, lest that a plague & scourge follow, which vndoutedly shall come vpon them, which thinking them selues in safetie, doe not beleeue and trust in God. God giue vs his grace, whereby we may knowe him. It followeth moreouer in the text.

He went also into the temple, and beganne to cast out them that soulde therein, and them that bought, saying vnto them, it is written, Mine house is the house of prayer, but ye haue made it a denne of theeues. This is the second part of this text, where­in is declared how the Lord going into the temple, beginneth to driue out the byers and sellers therein. The former part was no­thing else but an exhortation and inuiting to faith, but here the Lorde insinuateth what the temple of God is, and bringeth a place out of the Scripture hereunto appertaining, namely out of Esai, Esai. 56.7. where he sayth: Myne house shall be called an house of prayer for all people. This is a stronge saying, whereas the Pro­phet sayth, for all people, against the Iewes, who trusting vnto that temple at Ierusalē, thought that this house made with hand, should continue for euer, supposing it to be vnpossible, that God would either destroy this temple, or leaue the citie desolate, be­cause the word of God can not lye. Wherefore they stoned Ste­uen, for that he spake against that holy citie, and affirmed that Iesus woulde destroy it, and chaunge the ceremonies giuen of Moses. For they sayd: The Prophets haue greatly praysed this house: and doe you Apostles preache that it shall be destroyed? Howbeit this saying is thus to be vnderstood, that the citie Ie­rusalem, the Temple, and the People should continue vntill the time of Christ, whereunto all the Prophets tend, which referred [Page 389] all thinges vnto Christ, that as he should doe, so it should be, and so it should continue. Wherefore the place of Esai extendeth no farther then to the comming of Christ, which all the Prophets also witnes, affirming that there should come a kingdom, which should extend farre and wide ouer the whole worlde, as it is in Malachie: Mal. 1.11. From the rising of the sunne vnto the going downe of the same, my name is great among the Gentiles, and in euery place incense shall be offered to my name, and a pure offering: for my name is great among the very Heathen, sayth the Lorde of hostes. Here the Prophet speaketh of the spirituall kingdom of Christ, who would builde vnto him selfe an house of prayer in the whole world. It is true that God him selfe did confirme and sanctifie the temple at Ierusalem, not because it was furnished with precious stones and goodly buildings, or halowed of the Priestes, which maner of trifles and dotages we vse at this day, but because he had consecrated and halowed it with his worde, when he sayd: This house is my house: The true house of God. for his word was prea­ched in it. Wheresoeuer the worde of God is preached, there is his true house: where the worde of God hath his course and pro­ceeding, there vndoutedly God dwelleth with his grace: where his Gospell is, there is the holy house of prayer, there prayers both may and ought to be made vnto God. God also will heare vs, as Christ sayth Ioh. 16: VVhatsoeuer ye shall aske the Fa­ther in my name, he will giue it you: hitherto haue ye asked no­thing in my name: aske, & ye shal receiue. Contrariwise, where the word is not, there is Satan wholy. Now, whereas we imita­ting the Iewes haue builded so many temples, it were tolerable, if we had therefore so done, that the word of God might be prea­ched in them, for where Gods word is preached, there is he pre­sent, and poureth forth his grace.

Christ sayth moreouer that the Iewes haue made the temple at Ierusalem a denne of theeues. But they were resident in the temple which sould oxen and sheepe, that they which came might buy to offer and worship God: Why therefore doth he call it a dēne of theeues? Surely he giueth vnto it a foule name, Why Christ calleth the temple at Ie­rusalem a denne of theeues. which came to passe vpon this occasion: for that it was not any more counted of them for the house of God, but for a house of marchan­dize, that is, the Priestes had no care how the word of God was preached there, and did negligently and carelesly singe, bable, and [Page 390] reade Moses and the Prophets. But God doth nothing esteeme that mumbling vp of many words, which is onely vaine and chil­dish. They behaued them selues like as our sacrificing Priestes and Munkes doe, who of temples & Monasteries making denns of theeues, preach poysonfull doctrine, and therefore onely they celebrate Masse, that they may thereby get vnto them selues mo­ney, and fill the belly, killing & destroying silly sheepe with their traditions. Which is the denne, wherein soules are slayne, which title is to be giuen to al temples, wherein the word of God is not preached. For there they mocke God, kill soules, expell the true word, and set vp theeuerie. O how fowly haue we bene deceiued in this point? But God at this day is highly to be praysed, that his word renueth & quickneth vs, driueth away theeues, & tea­cheth vs to pray aright. For a sincere Christian must pray not in mouth onely, but in hart also. Thus we haue y ^e second part of our text, how Christ casteth out the sellers, that is them y ^t serued the belly, and maketh place for his worde. It were very good if Mo­nasteries were scoured after this sort, y ^t either Christian scholes, or places wherein the word of God might be preached, might be made of them: which if it come not to passe, they are, and doe re­maine dennes of theeues. If Christ calleth his house a denne of theeues, how much more shall our temples, which God hath not consecrated, be proued to be dennes of theeues?

I haue often times desired you, that ye would deuoutly pray vnto God, that he turning away his indignation, would bridle the deuill, who now rageth in the world. For ye haue heard of a great calamitie, how many thousand haue bene slayne, it is to be feared that they are all damned. God requireth obedience of vs, & he hath pronounced the sentence, that he that taketh the sword, shall perish with the sword. They were besieged of Satan, who knoweth whether the same shall come vnto vs? Let vs pray God therefore that his kingdom may come vnto vs, that Christians may be multiplied, and that he will send wise and meeke Prea­chers, whom the people may receiue and obey. Let him that knoweth the gift of God, pray for others which haue not yet heard the word of God. For it is hie time so to doe.

I Hope well that ye doe nowe rightly vnderstande this Gospell, forasmuch as it is preached of euery yeare: notwithstanding because occasion is now a­gaine offered, we must againe entreat and preach of it. First the Euangelist sayth, that Christ tooke his Disciples aside, and sayd vnto them secretly after this sort: Blessed are the eyes which see that ye see. For I tell you that ma­ny Prophets and Kinges haue desired to see those thinges which ye see, and haue not seene them, and to heare those things which ye heare, and haue not heard them. To see and heare is to be vnderstoode here simply of the outward seeing and hearing, to [Page 393] wit, that they sawe Christ come in the flesh, heard his ser­mons, and were present at those miracles which he did among the Iewes. The Iewes sawe the same according to the flesh, yea and felt them also: yet did they not truely acknowledge him for Christ, as the Apostles did, and especially Peter in the name of all the rest did confes him, saying: Thou art Christ the Sonne of the liuing God. We graunt in deede, that there were some a­mong the Iewes, which acknowledged him, as the Apostles did, but the number of them was very small, wherefore he taketh his Apostles here seuerally vnto himselfe. Many Prophets and Kings haue seene Christ, howbeit in the spirit, as the Lord him­selfe sayth to the Iewes of Abraham, Ioh. 8: How y ^e faith­ful saw Christ before his incarnation. Your father Abra­ham reioyced to see my daye, and he saw it, and was glad. The Iewes thought then that he had spoken of the bodely seeing, but he spake of the spirituall seeing, whereby all Christian heartes did behold him, before he was borne. For if Abraham saw him, vndoutedly many other of the Prophets, in whom y ^e holy Ghost was, saw him also. And although this seeing saued the holy Fa­thers and Prophets, yet did they alwayes with most inward and heartie affection desire to see Christ in the flesh also, as is com­monly shewed in the Prophets. Wherefore the Lord sayth here vnto his disciples, which sawe him both in the flesh, and in the spirit: Blessed are the eyes which see those thinges that ye see. As if he said: Now is the acceptable yeare and time of grace: The matter which is now in hand is so weightie and precious, that y ^e eyes are worthely said to be blessed, which see it. For now was the Gospell preached openly and manifestly both by Christ himselfe, and also by his Apostles, whereupon he here calleth them all blessed, which see and heare such grace. Of which grace I haue preached much & a long time vnto you, I would to God ye did keepe that which I haue spoken thereof, fresh in memorie.

When the Lord spake these thinges, a certaine Lawyer start vp, shewing himselfe as though he had bin some thing, who temp­ting the Lord sayth: Maister, what shall I do to inherit eternall life? This lawer was endued with wisedome, and not vnskilfull of the Scriptures, which euen his aunswere doth declare, yet in this place he is proued a foole, yea he is brought vnto shame and ignominie. For Christ taketh awaye all his glorying euen in one worde. He was of this mynde, that he had obserued the whole [Page 394] Lawe, and that he was a certaine chiefe one in respect of other, as vndoutedly he was, and thought himselfe sufficient worthy by reason of his godlines and learning to be conuersaunt with the Lord. But what doth the Lord in this case? the text folowing declareth.

And he said vnto him, what is written in the Lawe? how readest thou? And he aunswered and said: Thou shalt loue thy Lord God with all thine heart, and with all thy soule, and with all thy strength, and with all thy mynde, and thy neighbour as thy selfe. Then he said vnto him, Thou hast aunswered right: do this, & thou shalt liue. Me thinkes that the Lord gaue this good mā a hard lesson: he dealeth verie straitly with him, it may seeme to some that he should haue spared him a litle, he putteth him to shame opēly before all: he proueth that he had done nothing, who notwithstanding thought that he had done all thinges. He asked what he should do: but I thinke he had enough and ouermuch to do, if he had bin able to do more then he was. If I had time, ma­nie things might be spoken of these two commaundements. For they are the chiefe and greatest commaundements in Moses, on which the whole Lawe, and all the Prophets do hang, as Christ himselfe sayth in Matthew: Matth. 22.40. Notwithstanding we will entreat somewhat of them. If we consider all the commaundements of Moses, they haue respect altogether vnto loue. For this com­maundement: Thou shall haue none other gods in my sight, we can no otherwise declare or interpret, then, Thou shalt loue God alone, Deut. 6.4.5. so Moses expoundeth it in Deuteronomie, where he sayth thus: Heare O Israell, the Lord our God is Lord onely. And thou shalt loue the Lord thy God with all thine heart, with all thy soule, and with all thy might: from whence the Lawer tooke his aunswere. But the Iewes vnderstand this commaundement so, that they thinke it to extend no further, then that they should not set vp, nor worship idols. And if they can say and witnes in mouth, that they haue one God onely, and do worship none but him, they thinke they haue obserued this commaundement. After the same sort did this Lawer vnderstand it, but that was an euell and a wrong vnderstand thereof.

How the first cōmaunde­ment is to be vnderstood and obser­ued.Howbeit we must otherwise consider & vnderstād this precept: Thou shalt haue none other gods in my sight. Thou, it sayth, with all that thou art, but especially it requireth all thine heart, [Page 395] soule and strength. It speaketh not of the toung, not of the hand, not of the knees, but of the whole man, what soeuer thou art and hast. That no other God may be worshipped of me, it shalbe ne­cessary that I haue the true and only God in myne heart, that is, I must loue him frō myne heart, so that I do alwayes depend on on him, trust in him, repose my hope in him, haue my pleasure, loue and ioy in him, and daily remember him. Euen as other­wise, if we take pleasure of any thinge, we say, it doth me good inwardly at the heart. And if any speaketh or laugheth, and doth it not in good earnest, neither from his heart, we are wont to say: Thou laughest in deede, but it cōmeth not from thine heart. The loue of the heart in the Scriptures signifieth a vehement & spe­ciall loue, which we ought to beare toward God. They which serue God with mouth, hands, and knees onely, are hypocrites, neither hath God any care of them. For God will not haue part, but the whole. The Iewes did outwardly abstaine from idola­trie, and serued God alone in mouth, but their heart was farre re­moued from him, being full of diffidence and vnbeleefe. Out­ward they seemed to be verie earnest in seruing God, but within they were full of idolatrie. Whereupon the Lord said vnto them Matth. 23: VVoe be to you Scribes and Pharisees, hypocrites, for ye are like vnto painted sepulchers, which appeare beauti­full outward, but are within full of dead mens bones, and of all filthines. So are ye also: For outward ye appeare righteous vn­to men, but within ye are full of hypocrisie and iniquitie.

These are those wicked ones, which glorie of the outward thinge, which go about to iustifie and make themselues good by their owne workes, after the maner of this Lawer. Consider how great the pride of this asse was, he commeth forth as though he could not be blamed or rebuked of the Lord, he thought, yea it seemed vnto him, that the Lord would here commend and praise his life before the people. He thought not to learne any thing of the Lord, but he sought onely his owne commendation, he would willingly haue had Christ to set forth his praise, toward whom the eyes of all were bent, and who was an admiration to all. So all hypocrites do, outwardly they pretend excellent, The qualitie of hypo­crites. great and weightie workes: they say that they haue respect neither of glo­rie nor praise, but within in their heart they are full of ambition, and wish that their holines were knowen to the whole world, [Page 396] shewing a goodly signe of their religion, by the byting of their lippe, if they heare any speake thereof. But our Sauiour Christ sheweth here no kyndnes or gētlenes to this Lawyer, inasmuch as he putteth him to shame: that great holy man notwithstāding continueth still in the same mynde, and supposeth that he shall receiue great honour, & singular praise because of his precious life, thinking that he had fulfilled the commaundement, where­upon also he looketh for a ioyfull aunswere, that the Lord should say: Good maister, your maistership hath done all thinges. But Christ aunswereth him: Do this. Which in deede is as much to say as: Thou art altogether a naughtie felowe, thou hast neuer in all thy life fulfilled so much as one letter thereof, so shewing vnto him how euell and naughtie he was.

Like vnto this Lawyer are all they which do most grieuously offend against the first commaundement, and thinke that God is to be loued no more then the wordes sound for, and that thereby it is fulfilled: the commaundement therefore remaineth in their mouth, and doth as it were flote aboue the heart, and pearseth it not: How God must be lo­ued of vs. but I must go much farther then so, I must loue God so, that I can be content to forsake all creatures for his sake, and if it shall seeme good vnto him, my body and life, I must loue him a­boue all things, for he is ielous, and can not suffer that any thing be loued aboue him, but vnder him he permitteth vs to loue any thinge. Euen as the husband can suffer, that his wife loue her maydes, the house, houshold thinges, cattel, and such like, how­beit he suffereth her not to loue any with that loue wherewith she is bound vnto him, but himselfe, yea he will haue her leaue all such thinges for his sake. Againe the wife requireth the same of her husband. After the same sort God can suffer that we loue his creatures, yea therefore they are created, & are good. The sunne is a goodly creature, gold and siluer, and whatsoeuer by nature is faire, procureth vs to loue it, which maketh it deare vnto vs, neither is God offended thereat. But that I should cleaue vnto the creature, and loue it equally with him, that neither will he, neither can he suffer: yea he will haue me both to deny and for­sake all these thinges, when he requireth it of me, and will haue me content, although I neuer see the sunne, money, riches, &c: The loue of creatures must be farre inferiour to the loue which we must beare toward him. As he is the soueraigne good, so [Page 397] will he also be chiefly loued before all other good thinges, If he will not suffer that I shal loue any thing equally with him, much lesse will he suffer that I shall loue any thing aboue him.

Thou seest now as I thinke, what it is to loue God with all the heart, with all the soule, with all the mynde. What it is to loue God with all the heart. To loue God with all the heart, is to loue God aboue all creatures, that is, although creatures be verie amiable and deare vnto me, and I take great delight in them, yet must I so loue them, that I do contemne and forsake them, when my God and Lord requireth that of me.

To loue God with all the soule, What it is to loue God with all the soule. is to bestow our whole life & body at his pleasure, as if the loue of creatures, or any tentation assaile thee, or would ouercome thee, thou mayst say: I will ra­ther part from all these then I will forsake my God, whether he cast me of, either kill me, either drowne me, or whatsoeuer through his permission shall come vnto me, I had rather leaue all thinges then him, I will depend on that my Lord, rather then vpon all creatures, or vpon any other thing whatsoeuer it be. Whatsoeuer I haue and am, I will bestow, but him will I not forsake. The soule in the Scriptures signifieth the life of the bo­dy, & whatsoeuer is done by the fiue senses, as to eate, to drinke, to sleepe, to wake, to see, to heare, to smell, to taste, and whatso­euer the soule worketh by the bodye. To loue God with all the strength. To loue God with all the strength, is for Gods cause to renounce all the members and limmes of the body, so that one will offer to perill whatsoeuer he is able in his flesh and body, before he will commit that which is against God. To loue God with all the minde, To loue God with all the mynde. is to enterprise nothing but that which many please God, whereby he vnderstā ­deth the thought, which is in man, that that also be referred to God, and to all thinges that be acceptable vnto him. Thou per­ceiuest now what this commaundement of God containeth in it. Thou shalt loue God, Thou, Thou sayth he, and that wholy, euen euerie part of thee, not thy handes, not thy mouth, not thy knees alone. They which do these thinges, as it is said, do truely fulfill it: but no man liueth in the earth which doth so, yea we do all otherwise. Wherefore the law doth here make vs all sinners, so that not so much as the least iote or point thereof is fulfilled of them that are most holy of all in the world. For no man doth so cleaue with all his heart vnto God, that he can leaue all thinges [Page 398] for his sake. We (alas) are gone so farre, that we can not suffer so much as a litle word, nay we will not forgoe the value of a halpenie for Gods cause.

We are farre of from lo­uing God as we ought.How can it be that we should loue God, when his will is not setled in our mynde? If I loue God, I can not but loue his will also. Now if God send sicknes, pouertie, shame, and ignominie, it is his will, whereat what do we? we murmur, we grudge, our mynde is caried hither and thither, we take it most vnpatiently, and yet is this the least. What would we do, if we should leaue our body and life for God & Christ his sake? then would we shew our selues after an other sort. But in the meane season we do like vnto this Pharise & Lawyer, we lead an honest life outwardly, we worship God, we serue him, we fast, we pray, and behaue our selues in outward appearaunce iustly and holily. But God doth not require that of vs, but that we should bend our selues to do his will with pleasure and loue, cheerefully & louingly. Where­fore whatsoeuer the Lord sayth here to the Lawyer, he sayth it to all vs, to wit, that we haue yet done nothing, but that all thinges do yet remaine to be done. All men therefore are giltie of death and subiect to Satan: All men are lyers, vaine, filthie, and whatsoeuer they pretend, it is nothing worth. We are wise in our owne matters, that we may scrape togither money and goods, and we can speake most sweetely and fayrely before men, and cūningly propound or set forth our matter. What doth God care for these thinges? He requireth of vs that we loue him with our whole heart, which no mā liuing is able to performe, where­upon of this place is inferred, that we are all synners, but espe­cially they, whose life hath a goodly outward shew onely. This is the former part of this text, namely, the preaching of the law: Now followeth the other part, which is the preaching of the Gospell, which declareth how we may fulfill the lawe, and from whence that fulfilling is to be taken, which we shall learne of that Samaritane.

What doth the Lawyer moreouer, after that the Lord had thus delt with him? He, saith the Euangelist, willing to iustifie himselfe, spake vnto the Lord & asked him as followeth: Who is then my neighbour? He asketh not: Who is my God? As if he sayd: I owe nothing vnto God, neither do I want any thing before God, yea it seemeth vnto me, that I do neither owe any [Page 399] thing to any man: neuertheles I would willingly know who is my neighbour. The Lord aunswering him, bringeth forth a most goodly similitude, whereby he declareth that we are all neigh­bours one to an other, as well he that giueth a benefit, as he that receiueth and needeth one: although by the text it seemeth to ap­peare, that he onely is a neighbour, which bestoweth a benefit vpon an other. But the Scripture maketh here no difference, sometime calling him our neighbour, which bestoweth a benefit, sometime him that receiueth a benefite. By this similitude the Lord inferreth in these wordes: Go and do thou likewise, so that that Lawyer had offended not onely against God, but also against man, and wanted not onely loue towardes God, but also loue towardes his neighbour, vnto whom he had not done that good which he ought. This wretched felow is brought into such a case that he is found wholy euell, euē from the head to the feete. How came it to passe that he being most skillfull of the Scrip­ture could not beware of this? So fell it out: he led a pharisai­call, hypocriticall, and counterfaite life, which had not regarde vnto his neigbour, and to succour and helpe others, but sought thereby onely glorie and honour before men, and so looked by ne­gligent & dissolute liuing to come to heauen. But ye haue heard verie often, that a Christian life consisteth in this, A Christian life. that we deale with faith and the heart in thinges that pertaine vnto God, but vse our life and workes towards our neighbour, and that I must not looke while my neighbour seeketh a benefite, and requireth some thing of me, but according to my duty must preuent his as­king, & of myne owne accord offer my liberalitie vnto him. Now we will see what the parable containeth in it.

The Samaritane in this place is without all doute our Lord Iesus Christ, who hath declared his loue toward God and men: The loue of Christ to­ward God & men. Toward God, in that he descended from heauen, and was incar­nate, and so fulfilled the will of his father: Toward men, for that by and by after baptisme, he beganne to preach, to worke mira­cles, to heale the sicke, neither was there any worke that he did, which did concerne himselfe onely, but all his workes were di­rected to his neighbour, being made our minister, when as not­withstanding he is aboue all, and equall to God: but he did all these thinges, for that he knew that they did please God, and that it was the will of his father. When he had ascended to the [Page 400] heighth of the commaundement, that he loued God with all his heart, he left and committed the life of his body, and whatsoeuer he had to the pleasure and will of his father saying: Father, be­hold all thinges that I haue, my life and soule are readie at thy will: I leaue for thy sake the glorie and honour which I haue had among men, yea and all thinges how good soeuer they be, that the world may vnderstand how greatly I loue thee: My father let for thy sake my wisedome be contemned, that the worlde may count me for the foolishest of all: Now make I my selfe most cō ­temptible of all other, who was before praised of y ^e whole world: Now am I as a most wicked theefe, who before was liberall, profitable, and beneficial to the whole world: My father, I make no account of all these thinges, that I may be found obedient to thy will. This is that Samaritane, who being desired by no prayers, came, & fulfilled the law with his whole heart, he alone hath fulfilled it, which praise none can take from him: he alone hath deserued it, and to him onely it appertaineth.

But whereas he is touched with care of the woūded man, hath compassion on him, byndeth vp his woundes, bringeth him with him into an Inne, The woun­ded man, & the theeues that spoiled him. prouideth for him, that pertaineth vnto vs. The man which lieth half dead, wounded, beaten, & spoiled, is Adam, yea and all we. The theeues which spoiled vs, wounded vs, and left vs halfe dead, as yet a litle pāting, are the Deuels. The horse and his sitter do here fall downe, we are not able to helpe our selues, and if we should be left lying so, we should die, through great anguish and distres, our woundes would become festred, and our affliction miserable and exceeding great. This excellent parable is set before our eyes, liuely painting forth vnto vs, what we are, what is the strength of our reason and free will. If that wretched man had gone about to helpe himselfe, his case would haue bene made worse, he would haue hurt himselfe, he would haue opened his woundes with rubbing, & so would haue fallen into greater calamitie. Againe if he had bin left lying, it had bin all one. So it commeth to passe when we are left to our selues: our studies and endeuour surely are nothing, howsoeuer we set vpon the matter. Hitherto sundrie waies & diuers meanes haue bin inuented, whereby we might come vnto heauen, and amend our life, this man found out this, an other that, whereupon haue increased innumerable sortes of Orders, letters of indulgences, [Page 401] pilgrimages to saincts, which did alwayes make y ^t state of Chri­stianitie worse. This is the world which is painted forth in this wounded man, he being wholy laden with synnes, fainteth vnder so heauie a burden, and is not able to helpe him selfe.

But the Samaritane who hath fulfilled the Lawe, and is per­fectly sound and whole, commeth, and doth more, then either the Priest or Leuite, he byndeth vp his woundes, poureth in oyle and wine, setteth him vpon his owne beast, bringeth him with him vnto an Inne, maketh prouision for him, and when he should depart, diligently commendeth him to the host, and leaueth with him sufficient for expenses, none of which either the Priest, or Leuite did. By the Priest the holy Fathers are signified, The Priest & Leuite which passed by y ^e woūded mā which flourished before Moses. The Leuite is a representation of the Priesthood of the old Testament. Now all these could do no­thing by their workes, but passed by like vnto this Priest and Leuite. Wherefore although I had all the good workes of Noe, Abraham, yea and of all the faithfull Fathers, they would pro­fit me nothing. The Priest and Leuite saw that miserable man lie wounded, but they could not helpe him any thinge: they saw him lie halfe dead, but what was that to the purpose? they could not giue him any remedy. The holy Fathers sawe men drow­ned and plunged in synnes euen vp to the eares, they also felt the sting and anguish of synne, but what could they doe hereunto? they could make the case worse and not better. And those were the preachers of the Lawe, which shew what the world is, name­ly that it is full of synne, and lieth halfe dead, and can not euen any whit helpe it selfe with his strength, reason, and free will. But Christ is that true Samaritane, Christ the true Samari­tane which helpeth the wounded man. Oyle. who is touched with as great care of that miserable man as of himselfe. Neither doth the Samaritane call him vnto him, for he hath no merit, but en­ioyeth the meere grace and mercy of Christ, who byndeth vp his woundes, and hauing great care of him, poureth in oyle and wine, that is, the whole Gospell. He poureth in oyle when grace is preached, when it is sayd: beholde O miserable man, this is thy incredulitie, this is thy condemnation, thus art thou wounded and sicke: but abyde, I will shew thee a remedy for all this: Behold, ioyne thy selfe to this Samaritane Christ the Sa­uiour, he will best helpe and succour thee, and beside him no­thing. The nature of oyle, as he know, is to make soft and mol­lifie: [Page 402] so the sweete and gentle preaching of the Gospell maketh my heart soft and tender toward God and my neighbour, so that I dare bestow my body and life, for Christ and his Gospell, if God and neede so require. Wine. Sharpe wine signifieth rhe holy crosse or affliction, which forwith followeth. Neither is there any cause that a Christian should looke farre about and seeke the crosse, for it sooner hangeth ouer his head then he is aware of, as Paul wit­nesseth 2. Tim. 3: All that will liue godly in Christ Iesus, shall suffer persecutiō. This is the cognisance and badge of this king. He that is ashamed of this cognisance, pertaineth not vnto him. Moreouer that Samaritane putteth this wounded man vpon his owne beast: this is our Lord Iesus Christ, who beareth vs, we ly vpon his shoulders, vpō his necke & body. There is scarce a more amiable & comfortable historie in the whole Gospell, then where Christ compareth himselfe to a shepeheard, which carieth againe the lost sheepe vpon his shoulders vnto the flocke.

The Inne whereunto y ^e wounded mā is brought, & the host to whom he is committed.The Inne is the state of Christianitie in this world, wherein we must abide for a litle time. The host is the ministers & prea­chers of the worde of God, and of the Gospell, whose charge is to haue care of vs. This therefore is the summe: The kingdome of Christ is a kingdome of mercy and grace, where is nothing els but alwayes to be borne and to beare. Christ beareth our de­fects and infirmitie, he taketh our synnes vpon himselfe, and beareth our fall willingly, we daily lie vpon his necke, neither is he wearied with that bearing of vs. It is the dutie of the prea­chers of this kingdome, to comfort consciences, to handle them gently, to feede them with the Gospell, to beare the weake, to heale the sicke: Moreouer they ought fitly to applie the worde according to the neede of euerie one. This is in deede is the dutie of a true Bishop and preacher, not to proceede by violence and iniurie, as it is the custome of our bishops at this daye, which vex, torment, and crie out: goe to, goe to, he that will not wil­lingly, shalbe compelled to doe it against his will. We must in no wise doe so. But a Bishop or preacher ought to behaue him­selfe as a healer of the sicke, who dealeth verie tenderly with them, vttereth verie louing words vnto them, talketh very gent­ly with them, and bestoweth all his endeuour about them. The same must a Bishop, or minister of any particular parish do, and thinke no otherwise, but that his bishoprike or parish is as an [Page 403] hospitall, wherein are such as are combred with diuerse and sun­drie kyndes of diseases. If Christ be thus preached, then faith and loue come togither, which fulfill the commaundemēt of loue. Now forasmuch as the knowledge of the Lawe and the Gospel, and of the difference betweene them is verie necessarie, I will in­treat of them somwhat more at large.

AN excellent example of faith is set forth in this text, of what sort it is, of what nature and quali­tie, namely, that it is not a resting or idle thinge, but liuely and voyd of idlenes, A true fayth is not idle, but increa­seth more and more. which goeth not backe, but proceedeth on, and still more and more increaseth. Which if it be not done, it is no faith, but onely a dead opinion of God in the heart. For a true and syncere faith, which the holy Ghost poureth into the heart, can not be idle: which I say for this cause, that no man be therefore secure, albeit he hath obtained faith, neither that he stay there. It is nothing to be­ginne, vnlesse we increase by continual going forward, and come to greater knowledge of God. For on the contrarie side it is the nature and qualitie of our aduersarie Satan, not to be idle, as S. Peter sayth: Satan sleepeth not, but goeth about as a ro­ring Lion, seeking whom he may deuoure. If so be that the De­uell is neither idle, neither sleepe commeth vpon him, neither shall it be meete for a Christian to be idle or put his handes in [Page 408] his bosom, forasmuch as he hath the Deuell his enemie, who is stronger then himselfe: for he is called the prince of the world, as it is mentioned in the Epistle appointed to be read in the Church on this day: Ephes. 6.12. VVe wrestle not against flesh and blood, but against principalities, against powers, & against the world­ly gouernours, the princes of the darkenes of this world, against spirituall wickednesses, which are in hie places. This prince gouerneth the world, furiously and fiercely rageth, and can not suffer the prosperous succes of a Christian. Neither is it for his profit to be suffered of him, for an entrie being made hereby, his kingdome is burst into, and his net torne in peeces, out of which as much as he is able, he suffereth no Christian to escape. More­ouer when the fire of faith is kindled, and the flame fostered, and Satan trieth and marketh that, by and by he practizeth deceit a­gainst it, for he knoweth how much hinderaunce his kingdome shall take thereby, wherefore as earnestly as he can, euen with all his power, he defendeth his kingdome, & laboureth to keepe all in obedience to him.

True Chri­stians are not free from tē ­tatiō, for the deuel bēdeth his force es­pecially a­gainst them.Wherefore it is most certaine, that when a Christian hath begon to beleeue, by and by tentation and persecution will assaile him. Which if it come not to passe, it is a signe that his faith is not yet sound, and that he hath not as yet truly receiued the Gos­pell. For wicked Satan hath a verie sharpe sight, he by and by spieth out where is a true Christian, wherefore he applieth himselfe wholy vnto this, that he may enforce him to fall, and may besiege him, and assaile him on euerie side: for he can not suffer that any should reuolt from his kingdome. It is perilous therefore for a man to beleeue, for the Deuill is ready that he may set vpon him, and ouerthrowe him, which sometime chaun­ceth euen to verie holy men, which vnderstand the word of God well, The Saincts of God doe sometimes fall euē grie­uously. when they stand vpright, and thinke themselues safe, that priuie wicked fende commeth vpon them by litle and litle, and wrastleth with them so longe, till he ouerthrow them, and cast them to the earth. Set before thine eyes Moses and Aaron, who were guides of the Iewes, they had an excellent fayth, when they brought the people out of Egypt, and all the people in fayth passed through the redde sea, death, the wide wilder­nes, and many other meruelous thinges, whereby they shewed their fayth, but at the last they fall grieuously, they feare that [Page 409] they shall perish with hunger. Is it not a thinge most misera­ble, that by so great signes they shew their faith, they goe into death and through death, wrastle with it, and ouercome it, and yet while they thinke them selues surest, they fal, and suffer them­selues to be ouercome of the belly, murmure against God, and are so grieuously tempted, that they fall all togither. Where­fore it is not certaine and sure, if one begin to beleue, and doth not alwayes more and more increase in faith. Yea that godly man Moses, who had so great and so strong a faith, did fall also, when as he should bring water out of the rocke with a staffe, he douted, and talked thus to the people: Come let vs see whether we can bring water out of the rocke. That good Moses, which had shew­ed so many and so great signes, falleth into reason and carnall vn­derstanding, fearing lest the incredulitie of the people would hin­der so great a miracle & signe. But it had behoued him to cleaue fast to the word of God, and to thinke it higher, greater, stronger, and mightier, then the vnbeleefe of the people: that great man was tempted, he stumbled, and was ouerthrowne.

We haue like examples in the newe Testament: Let him that thinketh he standeth take heede lest he fall. Peter was hardie, and firme in faith, when he beheld Christ vpon the water, he sayd vnto him with a strong faith: Lord suffer me to come vn­to thee, committing him selfe to the water euen as to the ship, he thought assuredly that the water would beare him. Then was there an excellent faith in Peter, and great courage, which durst commit him selfe wholy vnto death in the middest of the sea, re­posing his hope freely & boldly in Christ. But when he thought him self most safe, a storme and tempest ariseth, he forgetting the word, suffereth his faith to faile, and he him selfe also falleth, suf­fering Satan to plucke faith out of his hart. Faith truely is a subtill and delicate thing, a small thing maketh vs to stumble and fall. Satan is alwaies watchfull, and circumspect, and doth by & by obtaine his purpose, if we doe not diligently watch. How ear­nestly did the common people followe Christ? they thought that he was a Prophet, and did so cleaue vnto him, and so defend him, that the Princes of the people were made astonied, neither durst they so much as lay hand on him. But when they apprehend him, proceede against him, fasten him to the crosse, the people forsake him all that they may, and come no more at him. A Prophet is present, and no man any more assisteth him, but they rather crie [Page 410] out against him, crucifie him, crucifie him: and that which is most detestable of all, his owne Disciples reuolt from him. What is become now both of their faith and holines?

So is it at this day in our time: at the first when the Gospell began to shine, the preaching thereof was acceptable and plea­sant, then many seemed willing to embrace it, but when Munkes. sacrificing Priests, Nunnes, &c. began to be spoken against, and the Masse to be confuted, all (a meruelous thinge to be spoken) fell away as leaues of trees. Againe, when Princes also were touched, the Gospel suffered greater persecution, and did by litle and litle daily decrease. Moreouer Satan is not idle, whereupon he stirreth vp heresies and schismes, for how many sects haue we hitherto suffered? he sleepeth not, he will stirre vp greater mis­chiefes also, he neuer resteth, but looketh about, and trieth euery way, that he may bringe the matter to that passe, and preuaile so farre, that no sound doctrine may remaine in the church, but that if all Germanie be diligently viewed, a sermon may no where be found, wherein the word of God is truely preached, as it was before. He goeth about to extinguish and abolish all the doctrine of Christ now increasing, for he can not abide it. It is not an ea­sie thing to auoid so great an enemie, he lyeth in wait, and view­eth all places, and so diligently bestirreth him selfe, that euen the learned fall, and the elect stumble, as Moses, S. Peter, with the rest of the Apostles. We thinke our selues safe, and liue securely, no man considereth, no man hath a care of the worde, we should pray & beseech God, that he would vouchsafe to preserue the Go­spell, and make his holy name to be spred and published more a­broad. But no man is touched with care hereof, no man prayeth that it may haue good successe. Wherefore it is to be feared that at the last it will come to passe, that God will suffer Satan and vs to runne togither into one, then shal we be in a desperate case, for he will easily throw vs to the ground, when we are come into so great miserie by our owne slothfulnes and default.

Satan moreouer can so sette forth the matter by seditious spi­rits, We must not trust to our owne strēgth but to the helpe & assi­stāce of God. that men shall thinke it to be iust. As the Arrians were per­swaded that their opinion was sound. But a Christian humbleth him selfe, taketh nothing rashly vpon him selfe, but with an hum­ble hart sayth thus vnto God: Moste gracious God, albeit I knowe that the cause which I fauour is not vniust, yet without [Page 411] thy helpe I am not able to maintaine it, thou therfore help me, o­therwise I shall be cast and ouerthrowne. He is in deede certaine of his cause, euen as S. Peter was on the water, who could not be surer, when the water did beare him. For he knewe no let or hinderance, but when the winde was great, and the water trou­bled, be perceiued what was wanting in him: Which is through­ly to be receiued into our minde, and considered of vs. For albeit the certaintie of our cause be confirmed, strengthened, and ratifi­ed with plaine sentences of the Scripture, yet is it by the might, counsell, and power of God, that we are defended, and Satan our chiefe aduersary and enemie repressed. Which is therefore done, that God may stirre vs vp to watch, and keepe vs in awe, that we may alwayes be watchfull, and crie vnto him: Lorde helpe vs, & increase our faith, for without thee we are able to doe nothing. Our hart must be alwayes so disposed, as though we beganne to day to beleeue, and alwaies so affected, that we desire and labour to goe more and more forward. For that is the nature, force, and qualitie of faith, that it alwayes increaseth and waxeth stronger. Satan, as it is a litle before mentioned, neither is idle, nor re­steth, if he be once ouerthrowne he riseth againe, if he can not en­ter in by the dore, he endeuoureth to steale in on the backe side, & if this be not permitted him, he breaketh in through the roofe, or entereth in through a hollow place digged vnder the threshold, for he doth so long earnestly follow his worke, vntill he come in, he vseth many deceits and practizes, if he preuaileth not by one, he taketh in hand an other, and doth that so long, vntill he hath ob­tained his purpose. Man is a weake and a miserable thing, as S. Paule sayth 2. Cor. 4: VVe haue this treasure in earthen vessels. I am more fraile then a pot compared to the potter, and a pot is a very weake thinge, inasmuch as it is easily broken, and what­soeuer is in it, is spilt.

Now Satan when he marketh how great a treasure faith is, kept in a fraile pot (that I may so speake) he is in a great rage & furie, and sayth thus vnto vs: I will touch thee, I will breake thy potte, thou hast a great treasure, which I will spill. Though we be of our selues most fraile and weake, yet God setteth vs in the middest of most stronge enemies, that it may appeare that we stand not by our owne strength, but by the singu­lar helpe & assistance of God. So God setteth the silly pot in the middest of enemies, which should vtter­ly perish euen in a momēt, if he did not defend it, for it may quick­ly be shaken and broken in peeces, yea if it be but bitten of a vi­per, it perisheth. And it is not hard from Satan euen in one mo­ment [Page 412] to waste and destroy a whole cuntry. Wherfore that vexeth him, that God dealeth with him so simply, setting a silly potte a­gainst him, when as he notwithstanding is so great a Prince and the most mighty ruler of this world. Now it would grieue me, if I being stronge and valiant, any man should set vpon me with a reede, surely I being moued with anger would breake the reede in peeces: for I had leuer that he would set vpon me w ^t a speare, sword, and armed on all partes. It grieued stout Goliath, that Dauid durst come vnto him vnarmed onely with a staffe. So it greatly grieueth the deuill, that God will suppresse him by flesh & blood, if some stout spirit should resist him, it would not grieue him so much, for that troubleth him aboue measure, that a silly worme, a fraile pot should come to despise him, an earthen vessell against a most mighty Prince. God hath layd vp this treasure, sayth Paul, in a miserable and weake vessell: for man is a weake creature, by and by moued to wrath, to couetousnes, to pride, &c. so that Satan may easily shake and breake the vessell: for if God woulde permit him, he woulde forthwith breake it all to peeces. Now all this is done, sayth Paul, that we may know, that not by our own power, but by the power of God we are preserued from all euills, and especially from the force and furie of Satan, who goeth about like a roring lyon, desiring to bruse and breake the weake vessells and fraile pots: and that we may hereby also be stirred vp to be watchfull and to lift vp our eyes toward heauen, and pray vnto God that he will vouchsafe to encrease and defend our faith, and preserue the vessell by his strength. Thus haue we an entrance vnto our text, it remaineth that we doe now consider the same in order: The Euangelist sayth thus:

There was a certaine ruler, whose sonne was sicke at Caper­naum. It falleth out with many other men also, that they haue their children sicke: but that which he sayth afterward is to be marked: VVhen he heard that Iesus was come out of Iudea in­to Galile, he went vnto him, and besought him that he woulde goe downe, and heale his sonne: for he was euen ready to dye. Here faith beginneth and trusteth in Christ. Nowe that he had faith the Gospell declareth: for he heard of Christ how he healed the sicke, thereupon his hart was set vpon him, and he resorteth vnto him, thinking thus: If he helpeth all men, he will also helpe me, and will heale my sonne. He counteth Christ for such a man [Page 413] as is able to helpe men, and hopeth and promiseth to him selfe all goodnes from him: and that in deede is a true Christian hart, which cleaueth fast vnto God. If that this ruler had stoode in a place or way hauing two pathes, douting with him selfe, he had not gone vnto Christ, but his hart would haue bene thus affected: He helpeth others in deede, but who can tell, whether he will help me also? Howbeit he doth not thus dout of Christ, but riseth, and maketh hast vnto him. This is the beginning of faith, now ye shal see how Christ meeteth him on the other side, and aunswereth o­therwise then he thought for, that his faith might be tried, and thus he sayth vnto him:

Except ye see signes and wonders ye will not beleeue. Christ sayd also to S. Peter Matth. 14: VVhy doost thou dout, O thou of litle faith? Peter vndoutedly had faith, & did beleue in Christ, whereupon he committed him selfe to the water, but when he saw the winde, he was afraide, and beganne to be drowned: so in this place, that good man heareth a good report of Christ, that he hel­peth euery man, which he beleeueth and therefore resorteth vnto him. But when he heareth that Christ denieth to come, he stum­bleth, and his faith faileth, fearing that Christ would not come vnto him. This is as it were an assault & sore blowe, here his new begun faith beginneth to be tempted. It was a hard saying: ex­cept ye see signes and wonders, ye will not beleeue: which say­ing doth so tempt him, and bring him into dout, that he almost fal­leth. Satan standing at his backe, sayth vnto him: get thee home and looke to thy busines, for he will not helpe thee. Notwithstan­ding the ruler did not by and by leaue of, but prayed the Lorde moreouer: Lorde come downe before my sonne dye. Here his faith began to be in daunger & to faile, but God doth not forsake him, but lifteth him vp againe, and sayth vnto him:

Goe thy way, thy sonne liueth. If the ruler had not had faith, he woulde not haue requested Christ to come to his sonne. What therefore doth he want? euen this: he beleeued if Christ came to his house, he coulde then helpe his sonne, if he did not come, he could not helpe him. Neither did his faith extende so farre, as to beleeue that Christ euen being absent could heale the sicke: but it behoued that he should haue a higher faith. Wherfore Christ lif­teth him vp, and setteth him in a higher state, and sayth vnto him: Goe thy way, thy sonne liueth. Here he first ascendeth from his [Page 414] former faith, whereby he beleeued that Christ could heale being present, and commeth to a higher faith, so that now he beleeueth the word. For if he had not beleeued the word, he would not haue left Christ, neither would haue departed from him, vntill he had come with him to his house. But hauing layd holde on the word, he cleaueth vnto it by faith, for his sonne is at home, and Christ is with his father. Wherefore the Father receiueth this word in his hart, and thinketh with him selfe after this sort: My sonne is sicke, but I shall find him whole: which faith was contrary both to reason & experience. Reason would haue thought thus: When I came from my sonne he was sicke, True faith leaueth all wisedom and reason, and trusteth to the onely word of God. as I did leaue him, so shall I find him. But faith sayth otherwise, it resteth onely in the word & trusteth wholy vnto it, neither douteth it, that any thing will fall out otherwise then the word speaketh: Goe thy way, thy sonne liueth. This is a right and a stronge faith, when as man leaueth sense, wisedome, reason, and trusteth wholy to the worde of God. Christ sayth, thy sonne liueth: And he sayth with him selfe, with­out dout it is true, I shall so find it. So faith remaineth not idle, nor resteth, but increaseth and goeth forward.

Thus Christ dealeth with vs also, he suffereth vs to be temp­ted, that we may increase in faith: if in the ende of our life when we must dye, we shall haue but a sparke of such faith, we shall be in a good case, as Christ sayth vnto his Disciples Matth. 17: If ye haue faith as much as is a graine of musterd seede, ye shal say vnto this mountaine: Remoue hence to yonder place, & it shall be remoued: and nothing shal be vnpossible vnto you. A graine of musterd seede is but a small thing, but he that hath faith agree­able to the smalnes of this graine, shall be saued. Neither must we so much cōsider this, that our faith is litle, but we must looke vnto this, we must haue regard vnto this, that the graine of mu­sterd seede do remaine, and be not eaten vp of the birdes, that Sa­tan plucke not faith out of our hartes. We must not looke how li­tle the faith is, but we must regarde and take heede that faith be not taken away. Peter had faith vpon the sea, and therefore was he caried of the water, that he should not be drowned, if he had so perseuered in faith, he might well haue walked an hundred miles vpon the sea, but when he fayled in faith, he began to be drowned. So Moses had a stronge faith, but he fell from it. It consisteth not in the strength or slendernes of faith, that we doe stand, but in [Page 415] perseuering and remaining faithfull. It may be that he shall per­seuer in faith, which hath but a slender faith, and he that hath a strong faith shall fall and dout. Moses and Peter had an excellent faith, so that Moses by faith did leade y ^e people through the mid­dest of the sea and death, and Peter without douting went downe out of the ship into the sea, but they fall from their faith, howbeit God raiseth them vp quickly again. But the Theefe on the crosse hauing once layd hold of faith, continued constant. Nowe God therefore suffereth it to be thus, that he may bring down rash ar­rogancie, that we doe not gloriously extol our selues, but alwaies remaine in feare & awe. For when tentation commeth vpon vs, we doe forthwith fal into errour, if God do not assist & strengthen vs, of which thinge we may see a very goodly similitude in a tree, A proper & apt simili­tude. which in the spring time buddeth and openeth it selfe, so that it doth as it were become white by reason of the blossoms. A show­er falling vpon it, many of the blossoms are shaken of, & the frost also doth much more consume them. Afterward when the frute beginneth to spring forth, some great winde blowing, much of it being newly come forth falleth downe, and when it waxeth ripe, the caterpiller commeth, which with other wormes gnaweth & spoyleth it so much, that scarce the twentieth part, yea scarce the hundreth part many times remaineth. The same commeth to passe with the hearers of the Gospell, in the beginning thereof e­uery one coueteth to be a true Christian, euery one liketh of it ve­ry well, and the first frutes thereof are very pleasant. But when winde, a shower, or tentation commeth, all fall away from it by companies: afterwards sects and seditions arise, which like vnto wormes and kankers gnaw and infect the frutes of the Gospell, and so many false opinions spring vp, that very few doe perseuer in the true profession of the Gospell.

We haue here, thankes be giuen to Almighty God, the worde of God plentifully taught, we are deliuered out of deepe & great darkenes, but we forgetting the word are made weake, we liue hauing no care of the word, for it is not sauory vnto vs. But when as hereafter false prophets shall breake in with their corrupt o­pinions, and Satan also shall violently assaile vs, finding vs idle, and the house swept and garnished, he will bring with him seuen other spirits worse then him self, and the ende shall be worse then the beginning. Which thinges if they so fall out, let vs not there­fore [Page 416] be quite discouraged, but let vs rather instruct one an other, that we may learne to cleaue vnto God, and pray vnto him, and say: Mercifull God, thou hast giuen vnto me to become a Chri­stian, giue vnto me also that I may perseuer, and become daily richer in faith. Albeit the whole world did resist, and euery one conspired to destroy the Gospell, yet wil I be nothing moued, but by thy diuine helpe will depend on the Gospell.

But to returne againe to the Ruler, ye haue heard that his faith was very notable and excellent, he heareth the worde, thy sonne liueth, They which beleeue shal assuredly ob­taine al good thinges that they pray vnto God for. he beleeueth it, and goeth away giuing honour to God, he receiueth the only word, he trusteth wholy vnto it. Here­upō God dealeth so graciously with him, that he restoreth health vnto his sonne, raiseth him vp, and strengthneth him in faith, nei­ther suffereth him to sticke in dout or infirmitie, but establisheth him, and maketh him stronge, and causeth him to goe forward & increase. Neither doth God delay vntill he commeth home, but declareth vnto him being yet in his iorney the helth of his sonne, sending his seruaunts to meete him, that they might bringe him good newes, and say: thy sonne liueth. For God can not differre or delay, where there is a sincere hart, which trusteth in him a­lone, all other thinges being left, looking onely vnto the word of God, there God can not hide him selfe, but reuealeth him selfe, & commeth vnto such a hart, & maketh his abode there, as the Lord sayth Ioh. 14. Now what can be more ioyful, thē for a mā to giue credit to the word of God, & to be plucked from it by no afflicti­on or tentation, but to shut his eyes against euery assault of Sa­tan, to lay aside humane sense, vnderstanding, reason, & wisedom, and to say daily in his hart: God hath spoken it, he can not lye. I say nothing is more ioyfull then such a faith. For whatsoeuer we aske of God with such a faith, we receiue it more aboundantly of him, then euer we desired it, and God is sooner present with vs, then we had thought. Hereupon the Euangelist vseth so many wordes euen vnprofitable, as it appeareth vnto vs, as these: The man beleeued the word that Iesus had spoken vnto him, and went his vvay. And as he vvas novv going dovvne, his seruaunts met him, saying, Thy sonne liueth. Then inquired he of them the houre vvhen he began to amend: and they sayd vnto him: Ye­sterday the seuenth houre the feuer left him. Then the father knevv, that it vvas the same houre in the vvhich Iesus sayd vnto [Page 417] him: Thy sonne liueth. All which tende vnto this ende, that we should know that if we beleeue in the Lord he will giue vs abun­dantly, whatsoeuer we shall pray vnto him for.

The conclusion the Euangelist maketh as followeth: And he beleeued, and all his houshold. He so increased in faith, that he did not onely ascend from a low state to a higher, but he brought others also vnto faith. He had surely an effectuall faith, which did not rest idle and slothfull in the hart, but did breake forth, so that whosoeuer were in his house were brought vnto faith. The nature and qualitie of true faith. For this is plainely the nature of faith, this is the qualitie of it, to drawe o­thers vnto it, to burst forth, and apply it self euen vnto the worke of loue, as S. Paule witnesseth Galat. 5: That faith which wor­keth by loue, is effectuall. For it can not keepe silence or be i­dle, as Dauid sayth Psal. 116, which place Paule applieth to the faithfull 2. Cor. 4: I beleeued, & therefore haue I spoken. Faith can doe no other, for it is enforced to speake, neither can it keepe silence, inasmuch as he that is endued with it, endeuoureth to pro­fit his neighbour. This ruler had faith for him selfe, but it doth not remaine in him alone, but breaketh forth. For without all dout he declared to his familie, how he came vnto Christ, and re­ceiued comfort of him, which they also beleued. So we also, when we beleeue must open our mouth, and confesse the grace, which God hath shewed vnto vs. The most excellent work of faith. Which is the chiefe and most excellent worke of faith, that one instruct an other in the worde. For Paule sayth Rom. 10: VVith the hart man beleeueth vnto righteous­nes, and with the mouth man confesseth to saluation. If we be ashamed of this word, it is a certaine argument of a very light & vncertaine faith. We see therfore that there is no difference with Christ betwene the strong and the weake in faith: for a litle faith is faith also. He therefore came into the world that he might re­ceiue to him selfe, beare and sustaine the weake. If he were so im­patient as we be, he would by and by say vnto vs: Get thee from me, I wil none of thee, because thou beleeuest not in me. But this is a thing greatly to be cōmended, when one can handle y ^t weake gently, and doth not deale rigorously with them, and repell them by impatiencie. For although they be weake to day, the houre may come, when they shall receiue the word more aboundantly then we. Thus we ought to instruct and teach one an other, that we may depend on y ^t word of God. For if we continue in sticking [Page 418] to the word, we shall be stronge enough for the deuill: for we glo­ry of the word, albeit we be but weake. Vnto Satan, who is able euen in one houre to ouerthrow vs all, all men should be euen as a fether, which he would be able to remoue away how and when he will, yea euen with his breath, but if we beleeue, that fether is made more heauy vnto him then the hill Olympus. For a Chri­stian beareth Christ in him selfe, and Christ is heauier then hea­uen and earth. Thus much may suffize concerning this text.

CHrist brought forth this parable vnto that aun­swere which he had made to Sainct Peter, vnto whom he had before committed the keies of bin­ding and loosing. For when S. Peter asked him, howe oft he should forgiue his brother his offence, whether it were enough to forgiue him seuen times, & he aunswered, not seuen times, but seuentie times [Page 420] seuen times, he then added this similitude, by which he inferreth, that his heauenly father will do likewise vnto vs, if we do not for­giue our neighbour, euen as the King did here vnto the seruaunt, which would not forgiue his fellow seruaunt a smal det, when as his Lord had forgiuē him so much. We haue often times taught that the kingdom of God wherein he reigneth by the Gospell, is nothing els, but such a state or gouernment, wherin is meere for­giuenes of sinnes: so that where such a gouernment is not, wher­in sinne is pardooned, neither is there the Gospell nor kingdome. Wherefore those two kingdoms are to be separated: one, wherin sinnes are punished, & an other wherin they are forgiuē, or wher­in the law is exacted, & wherein that which is due by the lawe, is remitted. The kingdō of grace. In the kingdom of God, where he reigneth by the Go­spell, there is no exacting of the lawe, neither any dealing by the law, but onely remission and forgiuenes, neither wrath nor puni­shing, but brotherly seruice and well doing one to an other. Not­withstanding the ciuill law or Magistrate is not taken away, for this parable speaketh not any thing of worldly gouernment, but of the kingdom of God only. Wherefore he that is yet gouerned onely by the regiment of the world, is yet farre of from the king­dom of heauen, for worldly gouernment pertaineth wholy to in­feriour thinges. As if a Prince gouerne his people so, that he suf­fer iniurie to be done to none, punishing offenders, he doth wel, & is therfore cōmended. For in that gouernment this sentence flou­risheth: Ciuill go­uernment. Pay that thou owest: which if thou doe not, thou shalt be cast into prisō. Such gouernmēt we must haue, howbeit we come not to heauen by it, neither is the world therefore saued, but this gouernment is therefore necessary, that the world do not become worse. For it is only a defence & fortification against wickednes, which if it were not, one would deuoure an other, neither could a­ny man keepe in safetie his owne life, wife, goods, children, &c. That therfore all things should not fal, come to ruine and perish, God hath appointed the sword of the Magistrate, whereby wic­kednes may be partly repressed, peace and quietnes among men maintained, & one may not doe an other iniurie, wherefore this is in any wise to be kept. But, as I sayd, it is not ordained for them that are in the kingdom of grace, but therefore onely, that men be not more deepely plunged in wickednes, and become worse.

Wherefore no man that is onely vnder the regiment of the [Page 421] world, ought to glory, that he doth therefore well before God, be­fore whom all is yet vnrighteous. For thou must come so farre, that thou do resigne that which is iust before the world, & yeeld of thine owne right. This the Gospell doth here require, As the Lord forgiueth vs, so must we also forgiue our neigh­bour. which on either side setteth forth vnto vs onely forgiuenes. First the Lord forgiueth the seruaunt all the dette: then he requireth of him, that he forgiue his fellow seruaunt his, and remit his offence. These thinges God requireth, and so must his kingdom be ordered: that no man be so wicked, neither suffer him selfe so to be moued, that he can not forgiue his neighbour. And as it is a litle before this text taught in the Gospel, if he should prouoke thee to anger euen seuenty times seuen times, that is as oftē as he can offend against thee, thou must yeeld of thine owne right, and cheerefully forgiue him all thinges. Why so? because Christ did the same. For he set vp & erected such a kingdome, as wherein is onely grace, which must at no time ceasse, so that if thou repent all things may who­ly be forgiuen thee, as often as thou shalt offend, forasmuch as he hath ordained the Gospell, that it might preach no punishment but onely grace & forgiuenes of sinnes. This kingdom standing, thou mayst alwaies rise again, how deepely soeuer thou fallest, & so often as thou fallest, so as thou repent. For albeit thou fallest, yet this Gospell & mercie seate alwaies continueth. As soone as therfore thou hast risen againe & returned, thou hast grace resto­red. Howbeit he requireth this of thee, that thou also forgiue thy neighbour all things, which he hath cōmitted against thee, other­wise thou shalt not be in this kingdō of grace, neither shalt becōe partaker of y ^t which y ^e Gospell preacheth, that thy sinnes may be forgiuen thee. This briefly is the summe & meaning of this text.

Moreouer, we must not here omit, to declare who they be that receiue the Gospell, and vnto whom it is acceptable. For surely that kingdom and gouernment, wherin God reigneth and ruleth by the Gospell, is most excellent and gentle, forasmuch as in it meere forgiuenes of sinnes is preached, howebeit it pearseth not into the hart of euery one, neither is it considered or esteemed of all. For thou mayst finde many light and vnconstant men, Abuse of the Gospell. who a­buse the Gospel, and leade their life dissolutely and loosely, doing what they list, who thinke that they should be rebuked of none, seeing that the Gospel teacheth nothing but forgiuenes of sinnes. The Gospell is not preached to these, who do so vilely esteeme of [Page 421] a precious treasure, and deale lightly with it. Wherefore neither doe they pertaine to this kingdom but to worldly gouernment, that they may be stopped & let from doing whatsoeuer they like and list. To whom the Gospel is preached. To whom then is it preached? to them which throughly feele such miserie, as this seruaunt did here. Wherefore consider what happeneth vnto him: The Lord taketh pitie of his miserie, forgiueth him more then he durst desire. But before this is done, the text sayth, the Lord first tooke account of his seruaunts, and when he began to recken, one was brought vnto him, which ow­ed him ten thousand talents: and because he had nothing to pay, his Lord commaunded him to be sold, and his wife, and children, and all that he had, and the dette to be payed. Which truely were no pleasant wordes, but euen exceeding seueritie and most terri­ble iudgement, then is he brought into so great perplexitie and distresse, that he falleth downe on the ground, and asketh mercie, and promiseth more then he hath, or is able to pay, saying: Lord refraine thyne anger toward me, and I will pay thee all.

Here is set forth vnto vs, who they be, vnto whom the Gospell is acceptable. For so commeth it to passe betwene God and vs. When God will take an account of vs, he sendeth forth the prea­ching of his law, The prea­ching of the law. whereby we learne to know what we ought to doe: as when God sayth to the conscience: Thou shalt worship no other God, but shalt acknowledge me alone for God, shalt loue me with all thine hart, and repose thy trust and hope in me onely. This is the booke of accounts, wherein is written what we owe, which he taking into his hands, readeth before vs, and sayth. Lo, this thou oughtest to haue done, thou oughtest to feare, loue, and worship me alone, thou oughtest to trust in me alone, and from me to promise to thy selfe all good thinges. Howbeit thou doost otherwise, thou art mine aduersarie, thou beleeuest not in me, but reposest thy trust in other things: and in a summe, thou feest here, that thou doost not obserue so much as the least point of the lawe. When the conscience hath heard these thinges, and the law hath touched one well, he seeth then what he ought to doe, and what he hath not done, and findeth that he hath not kept so much as a let­ter of the law, and is compelled to confesse, that he hath not per­formed that obedience and dutie which God iustly requireth of him. What doth the Lord now? When y ^e conscience is thus tou­ched, and feeleth it selfe condemned, and is distressed with excee­ding [Page 423] great miserie, he sayth: Sell him, and whatsoeuer he hath, and let him pay the det. This is the iudgement, which forthwith followeth, when the law hath reuealed sinne, and sayd: This thou must doe, that thou oughtest to haue done, and thou hast done no­thing thereof: for to sinne is required punishment, that man may be compelled to pay. For God hath not so made his lawe, that he doth not punish them that transgresse it. It is not sweete & plea­sant, but bringeth bitter and horrible paine with it, it deliuereth vs to Satan, it casteth vs downe to hell, and leaueth vs wrapped in tentation, vntill we haue payed the vtmost farthing. This S. Paule hath notably well declared Rom. 4, where he sayth: The law worketh nothing but wrath. That is, when it reuealeth vnto vs, that we haue done vniustly, it setteth nothing before vs, but wrath & indignation. For when the conscienee seeth that it hath committed euill, it feeleth that it hath deserued eternall death, af­ter which followeth punishment, whereupon it is compelled to despeire.

This is that that the Lorde commaundeth this seruaunt togi­ther with all his substance to be solde, forasmuch as he is not able to pay. But what doth the seruaunt say? the foolish fellow thin­keth yet, that he shall pay the dette, he falleth downe and prayeth that he wil haue patience with him. This is the wound and crosse of all consciences, that when sinne biteth them so, that they feele in how euill case they are before God, there is no rest in them, but they runne hither and thither, seeking about, that they may be de­liuered from sinnes, & rashly take vpon them as yet to do so great thinges, as wherewith they shall pay God, Superstitious meanes in­uented by men to be deliuered from sinne, and to pur­chase Gods fauour. as we hitherto haue bene instructed, whereupon came so many pilgrimages, collegi­ate houses, Monasteries, Masses, & other trifles. We pyned our selues with fasting, we scourged our selues with whippes, we were made Monkes and Nunnes, therefore onely, for that we went about to leade such a life, and to do such and so many works, as whereunto God might haue respect, and thereby be pacified, thinking so to appease and make quiet our consciences, so we committed the same thinges that this foolish fellow did. Such a hart as is touched with the lawe, & throughly feeleth it owne mi­serie and calamitie, is humbled truely and in deede. Whereupon it falleth downe before the Lord and craueth mercy, Howbeit it is yet defiled with this vice, that it striueth to helpe it selfe, which [Page 424] thinge can not be taken away from nature. When as the consci­ence feeleth such miserie, it dareth presume to promise more then all the Angells in heauen are able to performe. Then is it an ea­sie matter to persuade it to apply it selfe to doe, whatsoeuer can be required of it. For it findeth it selfe alwayes in such a case, that it hopeth that it is able by workes to satisfie for sinnes. Consider those thinges which haue bene hitherto of longe time done in the world, then shalt thou find these thinges to be so: For thus was it preached: Giue somewhat to the building of a Church: Get to be admitted into an holy Monasterie, institute Masses, and thy sinnes shall be forgiuen thee. And when consciences were vrged in confession, they would not sticke to say: Whatsoeuer was en­ioined vs, we haue omitted nothing of it, yea we haue giuen more then we were commaunded. Miserable men reioyced that by this meanes they might prouide for them selues, and therefore they pyned and afflicted them selues, that they might be vnburdened of their sinnes, yet did it preuaile them nothing. For the consci­ence remained in dout as before, that it knewe not how it stoode before God. But if it were secure and quiet, it fell into that which is worse, to thinke that God hath respect vnto workes, neither can reason doe any other but depend of works. The Lord ther­fore is touched w ^t affection of mercy toward that misery, wherew ^t y ^e seruaunt so entangled & snared w ^t sinnes, is holden, & taking pi­tie vpon him, doth forgiue and dimisse him. Here is now set forth vnto vs, what is y ^e special office & qualitie of y ^e gospel, & how God dealeth with vs. When thou art so drowned in sinnes, & weariest thy self, that thou mayst deliuer thy selfe from them, the Gospell commeth to thee, The prea­ching of the Gospell. & sayth: Doe not so deare brother, it preuaileth nothing, although thou afflict and torment thy selfe euen til thou be mad, thy works do not profit, but the mercy of God shall deli­uer thee, who is touched with thy miserie: for he seeth thee wrap­ped in calamitie, & wearying thy self, that thou mayst deliuer thy selfe out of the myre, & yet art not able: he, I say, hath regard vn­to this, that thou art not able to pay, wherupon he forgiueth thee all, and that of his meere mercie. For he doth not forgiue thee the dette eyther for thy workes or merits, but for that he taketh pittie vppon thy crie, complainte and mourning, and thy falling downe before his knees: that is, God hath respect to an humbled hart, as the Prophet sayth Psal. 51: The sacrifice of God is a [Page 445] troubled spirit: a broken & contrite hart, O God, shalt thou not despise. Such a hart he saith, as is broken and humbled, which is not able to helpe it selfe, but craueth the helpe of God, and re­ioyceth in it, such a heart is an acceptable sacrifice to God, and he that hath it is in the right way to heauen. Now God hauing shewed this mercy vnto him, and taken pitie on his miserie, ceas­seth to followe his right, and abrogateth it, and sayth no more: Sell whatsoeuer thou hast and pay the dette: although he might go forward and say: Thou must paye, for this my lawe requi­reth, which I will not haue abrogated for thy sake: yet will he not deale with him by the lawe, but chaungeth the lawe into grace and fauour, taketh pittie on him, and dimisseth him with his wife, children, and all his substance, and doth also forgiue him the dette.

This is that which God suffereth to be preached by the Gos­pell: vnto him that beleeueth is remitted not onely the fault, but also the punishment, and that of meere mercy, not for any works sake. For he that preacheth, that by workes the fault and the pu­nishment may be put awaie, hath euen then denied the Gospell, Mercy and merit cā not agree togi­ther. forasmuch as these two can not agree togither, that God hath mercy on thee, and yet that thou doest merit some thinge. For if it be grace, it is not merit: but if it be merit, then shall it not be grace, but dette: for if thou pay thy dette, he sheweth thee no mercy: but if he sheweth thee mercy, thou doest not make pay­ment. Wherefore we must needes acknowledge his mercie to­ward vs, we must receiue of him, and beleeue in him, which the Gospel here requireth. After therefore that this seruaunt is thus humbled with the knowledge of his synne, the word is exceeding comfortable vnto him, wherein the Lord pronounceth him free, and forgiueth him both the fault and the punishment. Whom the preaching of the Gospell profiteth. Whereby is also declared, that it toucheth not sluggish hearts, that feele no synne, neither those that are caried with rashnes, but onely such afflicted consciences, as are pressed with the heauie burden of their synnes, which do greatly desire to be deliuered from them, of them God hath mercy, and forgiueth them all. Wherefore it behoued this seruaunt to receiue the word, for vnles he had re­ceiued it, forgiuenes had profited nothing, nay there had bene no forgiuenes at all. It is not therefore enough, that God suffereth remission of synnes, and a golden yeare full of grace to be prea­ched [Page 426] vnto vs, but it is necessarie that we receiue and beleeue it in heart. If thou beleeue, thou art free from synnes. This is the first part of a Christian life, which both this place and diuers other in the Gospels do teach vs, which consisteth properly in faith, which alone hath to do before God: whereby also is shew­ed that the Gospell can not be receiued but of a troubled and mi­serable conscience.

Herupon now may be inferred that they are plaine delusions, whatsoeuer thinges are any otherwise taught concerning our workes, and free will, to wit, that they put away sinnes, and ob­taine grace. For the diuine maiestie alone, beholding our mise­rie, hath pittie vpon vs, for the text sheweth manifestly, that God pardoneth and forgiueth them, that haue nothing, and con­cludeth that we haue nothing left, wherewith we may pay God. Howsoeuer therefore thou hast free will in temporall matters, yet thou hearest here that it is nothing before God. Wherefore if thou desire to be deliuered from thy synnes, thou must ceasse to trust in any of thy workes, and must plainly despeire concerning them, and flie vnto Christ, pray vnto God for grace, finally re­ceiue the Gospell by faith.

Now followeth the other part, wherein the felow seruaunt al­so is delt with. This seruaunt now hath enough, he saueth his body, goods, wife, children, &c. and hath his Lord fauourable vnto him. Wherfore he should surely be very foolish, if he should now depart, and do what he is able for the reconciliation of his Lord, for his Lord might worthely say that he is mocked of him. He hath neede therefore of no worke, but that he receiue such grace & fauour as is offered him, so may he be of a good cheere, giuing thankes to his Lord, and dealing so with others as his Lord hath delt with him. After the same sort is it with vs, for when we beleeue, we haue God fauourable & mercifull vnto vs, neither do we neede any thing more, We must en­deuour by our workes to profit our neighbour, & not seeke to obtaine Gods fauour [...] but now it were time that we should forthwith die. Notwithstanding if we must as yet liue still in the earth, our life ought to be ordered so, that we seeke not to obtaine the fauour of God by workes. For he that doth this, doth mocke & dishonour God, as it hath bin hitherto taught, that God is to be sollicited so song by good workes, prayers, fa­stings, & such like, vntill we obtaine his grace and fauour. We haue obtained grace, not by workes, but by mercy, now if thou [Page 427] must liue, thou must haue what to doe, and wherewith to occu­pie thy selfe, and it is meete that all this be referred to thy neighbour.

The seruaunt went out, as Christ sayth, and found his fellow seruaunt, whome he taketh by the throte and dealeth rigorously with him, and will be wholy payd of him, shewing him no mercy or fauour at all. I haue said elswhere, that Christians must burst forth by workes, & by their deedes before men witnes that they haue a syncere faith. God needeth no workes, but faith suffizeth him, howbeit he therefore requireth them to be done of thee, that by them thou mayst shew thy faith, both before thy selfe and also before the whole world, for he knoweth thy faith verie well, but thou thy selfe and men do not yet throughly see it. Thou therefore must direct such workes so, that they may profit thy neighbour. Now whereas this seruaunt should thus haue done, what doth he? euen the same that we doe, who seeme vnto our selues to be­leeue, and partly haue faith, and are glad that we haue heard the Gospell, whereof we can dispute and talke many thinges, Busie talkers & slow wal­kers. but no man goeth about to expresse it in his life. We haue brought the matter so farre, that the doctrine and trifles of Satan are some what abated and layde asyde, that we do now see and know, what is iust, and what vniust: that we must haue to do with God by onely faith, and by workes with our neighbour. But we can not bring it to this passe, that loue may beginne, and doe that to an other which God hath done vnto vs, as we our selues complaine, that many of vs are become worse then they were before. As therefore this seruaunt refused to remit his neighbour the dette, and delt extremely with him, so also doe we, saying: It is not meete that I should giue that that is myne to an other, neglec­ting myne owne right. If this man hath prouoked me to anger, it is his dutie to pacifie me, & to labour by intreatie to put away myne anger. Truly thus the world teacheth and doth, for it af­firmeth it to be iust and right. Neither will any Prince or magi­strate enforce thee to giue that which is thine to an other, but wil suffer thee to do what pleaseth thee with thine owne goods. The magistrate in deede restrayneth thee from doinge what thou list with the good of an other, but he constraineth thee not to giue thine owne substaunce to an other, for that is against the Lawe of nations, which euen reason pronouncing it, giueth to euerie [Page 428] one that which is his owne: wherefore he doth not vnequally or vniustly, which vseth his owne thinges at his will, & taketh not away wrongfully the goods of an other.

But what doeth the Gospell saye? If God also had held his owne right, and sayd: I do well in that I punish offenders, and take that which is myne owne, who shall let me? what I pray you should become of all vs? We must be mercifull to our brethren as God is mercifull to vs. We should be thrust downe to Sa­tan. Wherefore, whereas he hath left his right toward thee, he will haue thee do the same toward other: and therefore thou ab­rogating thyne owne right, thinke thus with thy selfe: If God hath forgiuen me tenne thousand talents, why should not I for­giue my neighbour an hundred pence? God might haue exa­cted his owne right, neuerthelesse he dothe not soe, but becommeth a fauourable Lorde vnto thee, taketh pittie vpon thee, and forgiueth thee: why therefore shouldest not thou doe likewise to thy neighbour? Wherefore if thou wilt haue to doe in his kingdome, thou must doe as he doeth: but if thou haddest rather remaine in the kingdome of the world, thou shalt neuer en­ter into his kingdome. Hereunto pertaineth that sentence, which Christ in the last daye shall pronounce vpon the vnbeleeuers: Matth. 25. I was an hungred, and ye gaue me no meate: I thirsted, and ye gaue me no drinke, &c. But if thou contend here against: Not­withstāding ye say, that God will not haue respect vnto workes, neither will saue any because of them. I saye he will haue them done frankely and freely, not that we may merit any thing there­by, but that we may doe them to the profite of our neighbours, and witnes our syncere fayth by them. For what hast thou that thou mayst giue him, and whereby thou mayst deserue that he should pardon whatsoeuer thou hast committed against him? Or what doth he get thereby? nothing truely, but that thou giuest vnto him praise and thanks. And this is the other part of a Chri­stian life, the name whereof is loue.

They therefore that shew not their faith by the works of loue, are such seruaunts, as will haue themselues forgiuen, when as they notwithstanding doe not forgiue their neighbour, neither yeeld of their owne right, They that will shew no mercy shall themselues finde none. with whom it shall likewise fall out as it did with this seruaunt. For when the other seruaunts (that is, the ministers and preachers of the Gospell) shall see it, that God hath forgiuen them all, and yet they will not forgiue any, they [Page 429] are troubled, that they are compelled to see such thinges, and it grieueth them verie sore, that men doe so vndiscreetly apply themselues to the Gospell, and not rightly receiue it. What doe they then? They can do no other, but come to their Lord, and complaine vnto him of such thinges, and say: Lord, thus it is: thou forgiuest them both the fault and the punishment, yea par­donest them all thinges, and yet we can not bring them so farre, as to deale so with others as thou hast delt with them. This is the complaint: the Lord therefore will cause them to come be­fore him in the last iudgement, and will lay these thinges against them saying: when thou wast afflicted with hunger, thirst, mise­rie, &c: I did helpe thee: when thou didst ly drowned in synnes, I hauing mercy vpon thee, did forgiue thee. Hast thou done the same to thy neighbour? Then he shall pronounce this sentence on him: Thou wicked one, I was touched with mercy toward thee, yea I yeelded of myne owne right, but thou wouldest not take pittie on others, nor forgiue them their offence, wherefore thou shalt now pay thy dette. Here is no grace and mercy, but most grieuous wrath and eternall condemnation, then no pray­ers do helpe, wherefore he is compelled to holde his peace, and is throwne hedlong into paine, vntill he pay the vttermost far­thinge. This is that which Sainct Peter hath spoken of them, 2. Pet. 2.21. which after they haue heard the Gospell, notwithstanding goe backe, that it had bin better for them, if they had neuer acknow­ledged the waye of righteousnes, then after they haue acknow­ledged it, to turne from the holy commaundement giuen vnto them. Why had it bin better? Because while they goe backe, it becōmeth worse with them then it was before thy heard the Gos­pell, as Christ sayth of the vncleane spirit Matth. 12, which ta­keth vnto himselfe seuen other spirits worse them himselfe, with which he commeth, and dwelleth in that man, out of whom he be­fore had gone, and so the end of that man is worse then the begin­ning. After the same maner commeth it to passe with vs, and shal hereafter also be vsuall: so also hath it fallen out with Rome. In the time of the Martyrs she was in her best flower, but afterward she fell, and abhomination was there erected, that Antichrist might reigne there, yea she became such a one, that worse she can not be. The grace of God, which is reuealed and preached by the Gospel, was hiddē, that men might not attaine vnto it: where­fore [Page 430] it could not be but a great and grieuous scourge and plague should follow.

So we also shall trie that great vengeance will come vpō vs, for that we do not beleeue nor obey the Gospell, which we haue, and know. For as often as God would send an horrible scourge and plague, he hath first set vp a great light: As when he would send the Iewes out of their owne countrie into captiuitie in Ba­bylon, God vseth lenity before he executeth seueritie, & first warneth before he harmeth. he first raised vp the godly King Hosia, who should again restore the law, that the people might amend their life, but when they did againe reuolt, God punished them according to their de­sert. So when he mynded to destroy the Egyptians, he made a light to be set vp, and preached vnto them by Moses and Aaron: Moreouer when he would drowne all the world by the flood, he sent the Patriarch Noe, but when men did not amende, but be­came worse and worse, such a sore and grieuous plague did fol­low. Likewise the fiue cities Sodome and Gomorra togither with the rest were destroyed, for that they would not heare Lot, who feared God. Wherefore as sharpe vengeance shall light vpon them also, which heare the Gospell, but do not receiue it: euen as the seruaunt here in the Gospell, is deliuered to the tor­mentours till he should pay all the dette: which is as much in ef­fect as, that he is compelled to suffer punishment for his fault, and is neuer saued. For vnto synne is required death, and when he dieth, he dieth alwayes, neither is there any helpe or deliue­rance remaining. Wherefore let vs receiue these thinges for our owne admonition: as for them that will not heare, being harde­ned and indurate, let them beware of the euell that hangeth ouer them.

This is a verie comfortable text, and sweete to troubled con­sciences, inasmuch as it containeth in it meere forgeuenes of sinnes: Againe it setteth forth terrible iudgement to the vnmerci­full & hard hearted, especially seeing that this seruaunt is not an Heathen, but had heard the Gospell, in that he had faith: inas­much as the Lord tooke pittie on him, and forgaue him his of­fences, without doute he was a Christian. Wherefore this is not the punishment of Gentiles, nor of the common sort that heare not the Gospell, but of them that with their eares heare the Gos­pell, and with their toung talke of it, but will not expresse it in their life. We haue therefore the summe of this text. Whereas [Page 431] the Scholemen dispute here, whether synne commeth againe, which was before remitted, I let it passe, for they are ignorant what remission of synnes is: they thinke it is a thing that clea­ueth to the hart, and lyeth quietly, when as notwithstanding it is plainly the kingdome of Christ, which endureth for euer with­out ceassing. For as the sunne neuertheles shineth, although I shut myne eyes: so this mercy seat or forgiuenes of synne stan­deth alwayes, albeit I fall. And as I againe behold the sunne when I open myne eyes: so I againe haue forgiuenes of synnes, if I ryse againe, and returne vnto Christ. Wherefore let no man bring forgiuenes into such a straite, as these made mē dreame of.

DEarely beloued, ye know that the Gospell is no­thing els, but a treatise of the onely person, whose name is Christ. And albeit there be extant many bookes & sundrie treatises cōcerning diuers men, as well of the Gentiles as Christians, yea and of the mother of God, S. Peter, the Angels, and of many other Saincts besyde: yet be they not Gospels, but that onely is the syncere Gospell, which setteth forth Christ vnto vs, and what good we must hope for frō him. Sometime in the Gospell there is mention made of Iohn the Baptist, Marie, and the Apostles, howbeit this is not properly the Gospell, but therefore is it writ­ten of them, that it might be more perfectly declared, frō whēce Christ should come, and what is his office. So Luke describeth the historie of Iohn the Baptist euen from the beginning, what was done both in his conception and in his natiuitie, he writeth also of the virgine Marie. All which thinges were committed to writing not because of their person, but because of Christes per­son onely. In the Epistles of S. Paule there is nothing com­mitted to memorie of the Saincts, but all thinges sound plain­ly of Christ. For God hath so ordained, that all men must de­pend [Page 433] on that one man Christ, must hope in him, All that will be saued must depend on Christ, & put their hope and trust in him. must repose their trust in him, if they desire to be saued, for he alone is set forth of God to be a reconciliation for vs, as Paule sayth Rom. 3. Hitherto one hath cleaued to this sainct, an other to that, one chose to himselfe S. Marie, an other S. Barbarie, and di­uers sectes and sortes of religion did flourish. But Christ was in no price, for his name onely remained. We had many inter­cessours, all which being neglected we ought to haue cleaued onely to Christ. Hereupon S. Paule sayth, that the Gospell was promised of God by the Prophetes concerning his sonne. He reduceth and bringeth it into such a streight, that in the Gos­pell nothing is of any importaunce which concerneth not Iesus Christ. He that knoweth this, let him giue thankes to God, that he knoweth where he may seeke for consolation and helpe, and in whom he may repose his trust.

Christ in this dayes Gospell is set forth vnto vs, that he is conuersaunt in the myddest of the people, and draweth all the world vnto himselfe with his gentlenes and sweete doctrine, that they maye cleaue vnto him in their heart, that they maye com­mit themselues to his goodnes, and hope that they shall obtaine of him both spirituall and corporall good thinges. Neither dothe he receiue any thinge of them, vpon whom he bestoweth benefites, nay he obtaineth nothing of them but ignominie and scorning, as is declared in this text. A benefite proceedeth from him, for which he receiueth a mocke and reproch. Why y ^e Gos­pell is prea­ched. Nowe the Gospell is preached and offered to the whole world, that we may learne to know this man well, and how we must be made Christians, and not how we must be made good. Other trea­tises besyde the Gospell teach of those thinges, whereby men may be made good, as the writinges of the Philosophers and the rules of the ciuill lawe. The liues also of the Saincts haue especiall respecte vnto this, that men may imitate them. It be­longeth not to the Gospell to make good men, but to make Chri­stian men. For it is farre more excellent to be a Christian, then an honest and good man. A Christian can say nothing of his owne goodnes or righteousnes, for he fyndeth in himselfe no­thinge either good or righteous, but he must flie to the righte­ousnes which is an others, and which commeth vnto him from an other. Hereupon Christ is sette forth vnto vs, as a conti­nuall [Page 434] fountaine, which alwayes ouerfloweth with meere good­nes and grace, for which he receiueth nothinge of vs, but that the godly do acknowledge so great goodnes and grace, doe giue him thankes for the same, doe prayse and loue him, others in the meane season mocking him, such a reward he receiueth of them.

A Christian whereof so called.Wherefore one is not therefore called a Christian, for that he worketh much, for there is an other thinge, which is cause here­of, namely for that he receiueth and draweth from Christ. If one receiueth nothing any more of Christ, neither is he any more a Christian, so that the name of a Christian commeth onely by re­ceiuing, and not by giuing or doing. If thou thinke that because of thy workes and deedes thou art a Christian, thou hast euen then lost the name of Christ. Good workes in deede are to be done, counsell thereunto is to be giuen and receiued, but no man is therefore called a Christian, neither is any therefore a Chri­stian. Wherefore if any will more inwardly weye this name, in this respect onely a Christian is to be acknowledged, inas­much as he receiueth of Christ alone. Euen as one is called white of the whitenes that is in him, blacke of the blacknes, great of his stature: so a Christian is called of Christ, whom he hath in himselfe, and of whom he receiueth that which is good. Now if one be named a Christian of Christ, he taketh not that name of his owne workes, whereupon it plainly also foloweth, that no man is made a Christian by workes. Which if it be true, as it is true and certaine, it shall folow that Orders and Sects doe nothinge pertaine to the name of Christ, neither doe make a Christian. Wherefore they which preach or teach in the Church, and ordaine preceptes, workes, and decrees, are decei­uers, who albeit they pretend a Christian name, yet profite they nothinge, for vnder the colour of that name they endeuour to burden and oppres vs with commaundements and workes. Of workes, giuing thy selfe to fasting and prayers, thou mayest be called abstinent and temperat, but by no meanes a Christian. For although thou didest laye all thy workes togither, yea and ioynedst the works of all other to thine, yet neither so hast thou Christ, neither art thou therefore called a Christian. Christ is a certaine other more excellent thinge, then either the lawe or mans tradition. He is the sonne of God, who is ready to giue [Page 435] onely, not to receiue: when as I am such a one that I do receiue of him, I haue him also, whom if I haue, I am by good right called a Christian.

Moreouer, the Gospel preacheth Christ also to be the greatest and most highly exalted person in the world, not that he doth ter­rifie men, but that he poureth forth all earthly and heauenly good thinges, so that all men must trust in him, must haue their hope reposed in him, and alwayes receiue onely of him. If any synne terrifie me in my conscience, and the preachers of the lawe endeuour to helpe me with their workes, they shall preuaile no­thinge with me. For then Christ alone can helpe and none be­syde him, yea others make the case worse, whether it be Pe­ter, or Paule, or the blessed virgine Marie her selfe the mother of God. For Christ onely perfourmeth all thinges, who in his word, declareth that if I beleeue, my synne is forgiuen me free­ly, without all both worke and merit, by pure grace through fayth in Christ. Which word when I shall receiue, I receiue also comfort, that my synnes be forgiuen me as well before God as before men, and I therefore giue thankes to God through Christ, which giueth the holy Ghost and his grace vnto me, that sinne may not hurt me, neither here, nor in the last iudgement. If I feare death, and would not die willingly, in this Christ I shall finde comfort and remedie, that I shall not greatly passe for death. If because of the wrath of God I be afraid, he is my Mediator. And to be briefe, he that hath not this Christ, the wrath of God alwaies remaineth ouer him, and in that state he standeth.

Wherefore he that desireth to haue a glad conscience, A glad con­science how it is obtai­ned. which is not afraid of sinne, death, hell and the wrath of God, must take heede that he repose his trust in this Mediator Christ. For he is a fountaine abounding with grace, which giueth both temporall and eternall life. Endeuour thou to thinke and feele him euen in thy hart to be such a one, then shalt thou obtaine all thinges, for he aboundeth and ouerfloweth, neither can he but giue, flowe, and abound, if that thou canst beleeue. Then also shalt thou be a right Christian, howbeit by receiuing onely of Christ, and not by giuing. It is a verie rich and precious word, which Paule prayseth so greatly, neither can he euer prayse it sufficiently, whereby God so gently offereth his sonne, that he maye poure [Page 436] forthe his grace vpon all, which doe not refuse to receiue it. Hereupon it moreouer foloweth: If soe be that a Christian doeth good workes, whereby he sheweth loue to his neigh­bour, he is not therefore made a Christian or righteous, but he must needes be a Christian and righteous before. He doeth good workes in deede, but they doe not make him a Christian. The tree bringeth forth and giueth fruite, and not the fruite the tree. Soe none is made a Christian by workes, but by Christ.

Hereof now ye may vnderstand, what kynde of people Chri­stians be, namely, that they be a company which cleaue vnto Christ, Christians what they are. and are of one spirit and gifte with him. Hereupon it is that all Christians are alike, neither hath one more of Christ then an other. S. Peter is not better then the Theefe on the crosse: Marie the mother of God doth not excell Marie Magda­len the synnefull woman. There is in deede a difference in out­ward thinges and doinges, so the worke of the holy virgin Ma­rie was greater, then the worke of Marie Magdalen: Peter had a greater worke then the Theefe, if thou consider the works, but we are not therefore Christians. The holy virgine Marie is not a Christian because of her great worke, for that she did beare Christ so vnspeakeable a treasure in her wombe, as Christ him­selfe said to the woman, which cried vnto him from among the people, Luke 11: Blessed is the wombe that bare thee, and the pappes which thou hast sucked: yea rather, sayth he, bles­sed are they that heare the worde of God and keepe it. In which place thou seest, that he preferreth the faithfull euen a­boue his mother. For Christians do therefore beare their name, because they beleeue in Christ. A virgine and a mother are two notable names, howbeit they are nothinge being compared to the true name of the faithfull. Wherefore we are all alike in Christ through faith, albeit S. Peter haue a stronger faith then I, yet myne is as well fayth in Christ as his. For the same Christ is offered of God the father vnto all companies and peo­ple, whom he that hath obtained, hath him whole, whether he be strong or weake, for that skilleth not. The woman mentio­ned in our text, which was troubled so many yeares with her dis­ease, dothe receiue and apprehend Christ as well as the virgine Marie his mother. Wherefore there is one Christian spirite, [Page 437] one excelleth with an other in the noblenes of byrth, S. Peter is enforced to call me his brother, and I againe deare be bolde to call him my brother. Yea Christ himselfe is touched with care of vs, and counteth vs for his brethren, as he saide after his resurrection to Marie Magdalen, Ioh. 20: I ascende vnto my Father and to your Father, and to my God and your God. And S. Paule calleth Christ the first borne among many bre­thren. Whereof also he writeth excellently in the first Epistle to the Corinthians, where entreating of false brethren he spea­keth thus: 1. Cor. 8.9. Take heede lest by any meanes this power of yours be an occasion of falling to them that are weake. For if any man see thee which hast knowledge, sitte at table in the idols temple, shall not the conscience of him which is weake, be boldened to eate those thinges which are sacrificed to idols? and so through thy knowledge shall the weake brother perish, for whom Christ died. Now when ye sinne so against your bre­thren, and wounde their weake conscience, ye sinne against Christ. Here thou seest, if a Christian be offended, or euell be done vnto him, the same is done vnto Christ. This there­fore is the summe of the whole Gospell, The summe of the Gos­pell. that we maye learne so to knowe Christ, that the name onely doe not remayn [...], but that we maye knowe that all that we haue, we haue it from him. If we be Christians, we haue all thinges, then God is our father, and we are Lordes of all both heauenly and earth­ly thinges, which is gotten of vs by no worke be it neuer soe great.

Thou seest nowe how farre they be from the name of Christ, which be vnder the kingdom of the Pope. They that will preach the Gospell must preach nothing els, besyde the onely person, which is Christ, not Marie, so farre must they be from preaching the Pope or any worke albeit precious, they must preach & offer Christ onely vnto vs, & none besyde him. When now he is prea­ched vnto thee as a iudge (as he shall come in the last day) and how that good workes are to be done of thee, for which thou mayst be rewarded of him, & thou shalt so receiue it, surely with­out all dout he shalbe vnto thee a iudge and not a sauiour. And if he be so set forth vnto thee, as he was wont to be painted, that his mother sheweth him her pappes, that is properly to preach Sa­tan and not Christ, who giueth onely, and receiueth not. This is [Page 438] certaine, when thou shalt haue receiued of him, thē good workes do flow forth of their owne accord, being not compelled, as is set forth in this dayes Gospell: wherein moreouer is declared that Christ preacheth the Gospell to the people: now it is not a com­mon worke to preach. For it is a great benefit vnto vs, that he is become our maister and instructer, that he teacheth vs by what meanes we may come to the knowledge of him, this is a parte of his great goodnes and grace. For as long as he was here in the earth, he cessed not to teach, that we might alto­gether receiue him for the Messias and Sauiour: and by his workes also did helpe and relieue euerie one, when the case so required.

The excee­ding gentle­nes and boū ­tifulnes of Christ.Thou fyndest no man in the Gospell, to whom helpe was de­nied, or which at any time asked any thinge of the Lord, which was not giuen him. For how many soeuer went vnto him, that were blynde, deafe, lame, sicke of the palsey, had the dropsie, he receiued all, and helped them all according to their desire, and healed them of all kindes of diseases, Luke 6.19. as Luke sayth: All the whole multitude sought to touch him, for there went vertue out of him, and healed them all. So doeth he also to this woman. The woman heareth him preaching, and perceiueth him to be a bountifull and gracious man, which sheweth himselfe gentle to the whole world, whereupon she hath an affection both to loue him, and to cleaue vnto him. For she maketh accompt, foras­much as he putteth awaye none from him, that he would not de­nie her his goodnes, wherefore leauing all the Apostles, she casteth both her hearte and confidence vpon Christ alone, and thinketh thus with her selfe: If I may touch but the hemme of his garment, I shalbe whole. She thought no other thinge in her heart, but, certainly he will helpe me, if so be that I shall touch his garment with myne hand, yet hath she not so good a corage, that she dare come before his face, she iudged her selfe more vnworthie, then that she might either talke with him, or looke vpon him, for she knew that she had deserued nothing, and that she had bestowed no good thinge vpon the Lord, hereupon it is that she so behaueth her selfe, she cōmeth behynde his backe, she falleth downe at his feete, and toucheth onely the hemme of his garment. In a summe, here is nothing but meere bashfulnes and want of merit: here is no preparation, here is no worke, [Page 439] and yet the miserable woman promiseth her selfe much goodnes from the Lord, namely that he would heale her. She had bin diseased with an issue of blood twelue whole yeares, what could she merite thereby? how could she therefore be worthy of any thinge? Neuerthelesse being vnworthie, and hauing merited nothing, she notwithstanding looketh for helpe of Christ, feeling her selfe to haue great neede thereof. And this is a true prepa­ration, both to the grace and goodnes of Christ, when I feele my selfe to stand in neede thereof, and then doth it verie well fall out, when these two come togither, the rich and the poore, Christ and the synner. But it is no small matter for men to be perswa­ded, that they are poore, and stand in neede of grace. For that commeth to passe verie hardly, Satan also doth not suffer it, but alwayes draweth men backe to workes, that they may not come so farre, as to thinke that they haue neede either of the grace or mercy of Christ.

The text affirmeth that the woman was diseased with an issue of blood twelue whole yeares, The woman diseased with an issue of blood. and had spent all her substaunce vpō phisitians, and that the more medicines she tooke, the worse alwayes she was. Luke and Marke do not a litle exaggerate and amplifie it, whereby they both signifie, that the more workes be preached, so much the worse is it with vs, and that there com­meth nothing vnto vs thereby, but a continuall multiplying of our euell. Our conscience can not be quieted with workes, for albeit some synne be driuen out of the conscience, forthwith there is an other, yea the remedy and work oftentimes do make synne in vs, where there is no synne, vntill suche time as we come to Christ, euē as it was w ^t this woman, which had bin sick so long, neither had she bin euer helped, if she had not come to Christ, of whom she obtaineth helth without any workes, giuing him nothing, but receiueth onely of him, Continuall preaching of the word of God verie necessarie. and suffreth to be giuen vn­to her. Nowe here is also declared, how the worde of God is dayly to be handled, and without ceassing to be vrged, for there are as yet alwayes found such men, as haue verie troubled and afflicted consciences. For this woman is a type or figure of all men, which are diseased with an issue, that is, which feele there synnes, the issue whereof doeth alwayes runne, neither can it be stayed, for flesh and blood doeth no otherwise, then it is caried with it owne lust and desire. Nowe if that feeling of synne be [Page 440] great, those wretches come forth and endeuour to helpe them­selues, then one taketh this worke in hand, an other that, and yet preuaile they nothing from hence so many orders, so many monasteries haue sprong, hereupon so many and so great works haue bin inuented, that they are almost without number. What was the cause of all these? surely euen the synnefull conscience. For we haue thought to saue our soules by these, and to be deli­uered wholy from all synnes. But Christ was not there present, for we would giue and not receiue. Wherefore our case became alwayes worse, as it fell out also with this woman, who if she had tried the helpe of all Phisitians, neither yet so could she fynde, whereby she might be holpen. So we also beleeued all Phisitians, for whatsoeuer euerie one brought, that we by and by receiued. And was it any meruell? for we desired to be hea­led and to haue a glad conscience. The Phisitians are the prea­chers of the Lawe: nowe if any desired to be deliuered from synnes, what did they vnto him? they gaue him, whereby he became onely weaker and feebler, which surely we haue seene and felt to our great euell, namely, how they would haue men to be iustified by workes, & by them to be deliuered from synnes. But it profited nothinge, for we were alwayes made more weake against synne and death, so that there is neuer found in the earth a more desperate sorte of people, then Sacrifycing Priestes, Monkes and Vestall virgines, and they whatsoeuer they by that trust in workes: if there did but a litle byle arise v­pon them, byandby they must runne to the Poticarie, then is suche tryinge of medecine, suche running and hast, as though they had nowe breathed their last. Neither is any so afrayd of the last iudgement as this people. Which then they verie well shew, when they so deale with workes, that they rest onely v­pon them, neither doe perseruer constant in any worke, and the more workes they doe, so much worse is their case, so much more are they cast downe in mynde and become more desperate, so that it falleth out with them as with this woman.

It is a verie goodly similitude, which may most fitly be ap­plied to vs: for we do not onely bestow temporall thinges, but our body also by fasting, chastising, and bearing other hard and intolerable burdens, so that some haue thereby become mad, and destitute of all strength, yea & at the last lost their life. And I my [Page 441] selfe haue bene such a one, and haue without dout more resorted to medicines then many other. I could not atteine so farre, as to leaue the Popes law. It seemed a hard and a sore matter vnto me to eate flesh on the friday, O good God, A hard thing to forsake papistrie being once entan­gled there­with. how hard a thing was it to me, before I durst attempt to doe that? Wherefore if any will be deliuered from such thinges, and contemne the traditions of the Pope, truely he must haue a stronge foundation of faith, which if he shall not haue, let him looke about him againe and a­gaine before he attempt it. For if faith be wanting, it will fal out with vs as with this woman, who had spent all her substance vp­on Phisitians, amending nothing, but rather waxing worse and worse: In like maner all our workes, labours & endeuours shall be lost, all our obedience, with all orders or religions, and what­soeuer we haue bestowed therein shall be in vaine. Howbeit if we haue faith, we shall at the last see the decrees of the Pope and po­pish Bishops to be nothing, because of which before we trembled and were troubled, all which did helpe vs so much, as the Phisi­tians did that good woman, which had bestowed all her substance and riches, yea and her body also, that she might be healed. How many kindes of medicines and syrrups thinkest thou did that woman vse? how weake, feeble, & sicke was she oftentimes made with them? yea if she might haue bene healed, it may seeme she would haue taken any medicine, howbeit it profited her nothing, she was afflicted with her disease the space of twelue yeares. How therefore is this miserable woman at the last helped? When she did light vpon a man whose name is Christ, and put her hope and trust in him, she was healed. But who led her to that man? with­out dout not the Phisitians. For if our Preachers should preach Christ, the marchandize of the Pope togither with his decrees would be nothing set by, but rather she heard it of some that was also restored to health, who told her without douting, that the [...]e was a certaine man, whom his parents had named Iesus, which is a gentle and good man, which helpeth euery one, and sendeth away none from him whom he helpeth not, and therfore is with­out dout sent of God, that he may helpe all. Which the woman hauing heard, she leaueth the Phisitians, and maketh hast vnto Christ.

So also at this day it falleth [...] Not Christ, but workes on­ly are preached, doe this or that, neuertheles it is spred among [Page 442] the people what Christ is, what we must looke for of him, & that he alone must do all things without our workes or merits. The true preaching of Christ cal­leth from the traditiōs of men to faith & trust in him alone This report being heard, we follow him, and lay vp these words in the depth of our hart, we leaue the phisitians, nothing regarding the Preachers of the law and works, or their commaundements and traditions, but runne with all desire of hart to this man, which is Christ, saying to the Pope: if I must receiue onely of Christ, how vnwisely haue I delt, that I haue turned so much vnto thee? farewel therfore O Pope, farewell ye beloued Bishops, I neede no more your medicine, workes and merits, precepts and lawes, ye haue grieued me long enough with them, I haue gotten one, which bestoweth vpon me freely, whatsoeuer I payed full deare for vnto you before: he giueth that vnto me without workes and merits, for which I was faine before to bestow my body, strength and helth, and yet could not obtaine it. Fare ye well, I minde to come no more to you hereafter. Christians therefore are made, not by the decrees of the Pope, not by workes, not by the ordi­nances of men, but by the grace and goodnes of Christ.

We must flie vnto Christ in our di­stresse.Wherefore if thou hast a disquieted and a troubled minde and conscience, so that thou art afraid of sinne, dreadest death, or hast some defect otherwise, get thee to that man, & confesse what thou wantest, call vpon him, then surely he will helpe thee: poure out thy hart before him, as the 62. Psalme sayth, and say thus vnto him: beholde here is an emptie vessell which greatly needeth wherwith it may be filled, I beseech thee, O my Lord vouchsafe to fill it, I am weake in faith, I pray thee to strengthen me, I am cold in charitie, do thou make me whot, and feruent, that my loue may extende vnto my neighbour, I haue no firme faith, neither can I sometime trust in God, O Lord helpe me, and encrease my faith and confidence: in thee haue I reposed the treasure of all good thinges, I am poore, thou art rich, and therefore didst thou come, that thou mightest haue mercie on the poore▪ I am a sin­ner, thou art righteous, yea I haue aboundance of sinnes, but in thee is all fulnes and grace. When thou shalt once haue learned this, the Popes ordinaunces shall not snare thee, by which thou gettest nothing, but consumest all that thou hast, like as this wo­man did. Then wilt thou say: I will choose to my selfe him, of whom I may receiue, vnto whom I [...]eede not giue any thing.

The other Euangelists write concerning this woman, that [Page 443] after she was healed, Christ perceiued vertue to haue gone out of him, and turned him about in the prease, and asked who had tou­ched him, and that his Disciples made aunswere, that the multi­tude did throng & thrust him, but that the Lord would not be con­tent with that aunswere, but sayd: some one hath touched me: for I perceiue y ^e vertue is gone out of me, I know that some one hath receiued some thing from me. All which the Lorde therefore did, that the faith of the woman might be thankefull vnto him, which he would therefore haue made manifest before all the people, for that nothing is more acceptable vnto him, then that we beleeue and trust in him & also that the Lorde might by this miracle con­firme the faith of the Ruler. Wherefore Marke sayth, that when the woman vnderstood that the Lord knew of her, she feared and trembled, and came and fell downe before him, and tolde him the whole truth, how it fell out with her: whereupon the Lord doth deliuer her and sayth: Goe in peace, & be whole of thy disease. Were not these louing wordes? what great ioy did the woman take here, when as Christ had delt so bountifully with her? The frute of true hope in Christ. This ioy and peace all they obtaine, which repose their whole hope and trust in Christ Iesus. Where this ioy shall be, forthwith workes must needes follow, which may shewe forth this ioy: as also the faith of this woman must needes come to light. For as soone as she had receiued of the Lord, she confessed before all the people, neither was she ashamed to declare, that she had receiued some­thing of him, for which notwithstanding she had giuen nothing. Now, God requireth of vs these works & this giuing of thanks, to wit, that we confes & declare before all men such good things, grace and benefites, that others also may be brought vnto him, & suffer a benefite to be bestowed vpon them, as it was here done. Wherefore Christian life enforceth me to doe good vnto others also, euen as God through Christ hath done good vnto me, but thereby am I not made a Christian, as the woman here is not healed by her confession, for she was healed before any work and confession, but after she had recouered her health, she confesseth Christ, and prayseth him, euen to the commoditie and conuerting of others. We also inasmuch as we are Christians, doe so liue, that one helpeth and pleasureth an other in what thing soeuer he is at any time able. And as this woman was healed before all works, so we must be made Christians before we doe any worke.

[Page 444]As the Gospell is set before our eyes in this woman: so is it also set forth in the Daughter of this Ruler. This chiefe ruler of the Sinagogue, whom Marke calleth Iairus, had a strōg faith and confidence, that Christ would raise vp his Daughter. For vnles he had bene of that minde concerning Christ, he had not come vnto him, neither had desired such a thing of him which ex­ceeded the power & strength of nature. Wherefore by this pray­er he shewed his faith, which faith being perceiued, the Lorde could not but graunt his desire, wherefore rising forthwith, he went with him, & in this going this historie of the woman came to passe, which had bene diseased of an issue of blood twelue yeares, as we haue now hearde. When therefore the Lorde was entred into the Rulers house, he sawe the minstrells and the mul­titude making noyse, which were there according to the lawe of Moses, and did sounde the trumpet and pipes as in our cuntrie they ringe the bells to gather the people togither. But he com­maunded the multitude to go forth, saying: The child is not dead but sleepeth. And they laught him to scorne and mocked him. Which giueth vs to vnderstand, The prea­ching of the Gospell is contemned and counted foolishnes, of the world that when it is preached, that Christ is he which saueth, that our works preuaile nothing, then the world can not conteine it selfe, but that it scorneth & mocketh, for it can not be persuaded, that Christ doth helpe and succour, e­uen as this people without all dout sayd after this sort: Beholde what an excellent Maister and a goodly Phisitian he is, what could he haue holpen, which knoweth not yet, what it is to sleepe, and what to be dead? This title must needes remayne to the Go­spell in the world, that the preaching thereof is counted foolish and contemptible. For Satan can not abide, that honour should be giuen to this Gospel before the world, for it bringeth but smal commoditie to his kingdom, which forasmuch as he perceiueth full well, he practizeth all craftes and wiles, that he may either altogither hinder it, or at the least make it to preuaile litle with them that be his, whose hartes he hath wholy blinded and posses­sed, that the light of the glorious Gospell of Christ shoulde not shine vnto them, as S. Paule sayth 2. Cor. 4.

Neither yet can it be, that this preaching of Christ should not be frutefull, forasmuch as it is not vttered in vaine: for albeit it be receiued but of a few, that doth not greatly skill. When there­fore Satan perceiueth any thing to be taken from him, and that [Page 445] that preaching is ordained plainly against his kingdom, Satan a most grieuous e­nemie to the preaching of the Gospell. he doth without delay pursue it, contemne it, and assaile it on euery side, that euen now he is fierce and rageth in the whole world. For the Gospell of Christ ouerthroweth whatsoeuer the world and Sa­tan delight in, and whatsoeuer to the worlde seemeth most holy & goodly. For the worlde imagineth to it selfe such a God, as hath regard to our good workes, and will be pleased with the erecting of Masses and vigiles for them that are departed, with Rosaries as they call them, habit, shauing, and whatsoeuer other trifles are vsed in the Papacie. Now if there come any which bringeth the Gospell, and inueyeth against these vaine toyes of the Pope, and sayth that they are nothing worth, but are meere delusions, inas­much as they are repugnant to Christ and the Scripture, he is counted a most wicked felow, and therefore must be punished, he is reproued as an heretike and a seducer of the people: so that they burst forth into great wordes and say: wilt thou gouerne all the whole world? doost thou thinke thy selfe the wisest man that is? and were our forefathers foolish and without all vnderstan­ding? many holy men haue done these workes, and haue preached of them, and wilt thou come, and turne them all to nothing? thou shalt not doe it. Then rage and furie beginneth, yea persecution, slaying and murdering, and the Deuill will seeme to haue a iust cause, howsoeuer the matter goeth. Thus much shall suffize at this time concerning this text. Now ye must take especial heede, that out of the Gospells ye learne throughly, how all things con­sist in the onely person, whose name is Christ, and lay vp this in the depth of your hart, that a Christian hath his name of Christ. For I know how much it auaileth both in tentation and in ad­uersitie to hold that fast. Let vs now by prayer call for the grace of God, that at the last we may with most earnest zeale and harty affection embrace true Christianitie, Amen. *** *