A 
 Dir 
 
 HR 
 
 — 
 
 
 
LIBRARY OF THE THEOLOGICAL SEMINARY 
 
 PRINCETON, N. J. 
 B 
 
 PURCHASED BY THE 
 
 Mary Cueves Duties Fund 
 
 — 
 71336 
 
 
 

 
—4 j hi —4 
 
 we ud 
 
 RN EA 
 
 KENNT 
 } 
 
 
 
m  — ee 
 ee EEE eS, = E 
 
 
 

 
——— ee 
 
 SPECIAL AND CHO- 
 | SEN SERMONS OF D. MARTIN 
 VLVTHER, COLLEETED OVT OF HIS 
 
 writings and preachings for theneceflary inftru€tion and edification of 
 fuch,as hunger and feeke after the perfe@ knowledge and ine» 
 ftimable glorie which isin Chril Iefu,to the comfort and 
 faluation of their foules. 
 
 Englished by V. G. 
 
 
 
 | Philip. 3.8.9. 
 
 | I thinke all hinges but loffe for the excellencie of the knowledge of Chriff Ieſus 
 | my Lord,for whom I haue counted all thinges loffe , and doe indge them but vile, 
 i shat I may winne Chrift,aud be found in him,nor haning myne owne righte- 
 onfnes,which is of the lawe,but chat which is shrough the faith * 
 
 chriſt, euen she righteou{nes which is of God 
 
 | through faith. 
 
 
 
 
 
 Imprinted at London by Thomas Vautroullier dwelling 
 in the Blacke Friers by Ludgate. 
 
 CVM PRIVILEGIO, 
 
 | 
 
 \ | 1578. 
 | 
 
 | | 
 
 | 
 
 
 

 
 NT, Ua GR ln GY be Rees bbl TIER Rk) i 32 
 pa Seen > RER AN 
 * rer ey LOO eis — 4 DIR. I ee H 5 —* — ln 
 
 I 1. Io BASED na2 
 PEO: aa tai. LOO) SH TY 
 
 png old Au alge otf 5 ai tg bias aol: 
 —— u — a u SE 
 Dee ‚Hahn 2) on ult sta mer Herpa, soda 
 
 elke) wii lo sobald 
 
 Me 4 
 
 TOR vd dase a a 
 
 
 
 \ 3 — * ie? — 
 
 suit —* Va) ve DEAR it shaw Rene yh Se 7h * ran! 
 Brand ec My TN So ken NOS FL ar ee) paid wt 
 ENT EHETE ZRANET NER ria pais eng WG Hh aol: a ¥ an x Yu Ave — 9 
 
 — —— —J— SR Aber ie 
 
 rim WAS ren wi Bray n dys Äh teh Hee, 
 : — 
 * i - 
 I 
 — ’ 
 u 7 
 u + 
 
 
 
 tah Heats ——— J— vo Saobtiod’ Tas Karnitr 
 
 _ phd ae abi er 
 
 4 „gras IVEAT MV 7 3 
 — N TUNG 
 ver Me Hes | at f 
 if. aa Aa! us r 
 
 
 
"A CATALOGVE OR REHEAR- 
 
 12 
 
 13 
 
 fallof the Sermons conteined iv this booke, 
 
 SER Sermon ofthe natiuitie of Chrift. 
 
 
 
 
 
 —— 
 
 pag.t 
 A Sermon ofthe Epiphanie orA p- 
 )pearing of Chrift. 19. 
 
 4 — — the Genealogie or Pedegre of 
 
 Chrift. 
 
 35. 
 A Sermon of the Hymne of Zacharias commö- 
 
 ly called Benedi@us. | 
 
 A Sermon of the Meditation of Chriftes pth 
 on. 
 
 A Sermon of the frute and vertue of Chrift he 
 
 "refurredtion. 74. 
 A Sermon of the good fhepcheard. 79. 
 - A Sermon of the loft fhepe. 92. 
 - ASermonofthe womanofCanaan. . 122. 
 A Sermon of faluation freelyby grace without 
 ‚ the workes and merits of men. 129. 
 A Sermon of the kingdom of God. 158: 
 A Serinon of Prayer. 161. 
 A Sermon concerning the bidding of Guefts to 
 ‚the great fupper. 164. 
 A Sermon of the workes of charitie. 170, 
 
 14 
 15, 
 16 
 
 17 
 £ 13 
 
 19 
 
 A Sermonofthe fumme of Chriftian life, 182. 
 A Sermon of the queftion of the Pharifees and 
 aunfwer of Chrift concerning giuing tribute to 
 (o> Ea 1.2134 
 A Sermon of faluation by Chriftalone. 2 25. 
 A Sermon ofgood workes the frutes of faith. 
 
 A Sermon of toy in God, and a patient mind — 
 
 * ij 
 
22 
 23 
 
 25 
 
 23. 
 
 N Vo 
 wv 4 
 
 — men. 254. 
 A Sermon of eh I vnderthe Sr and 
 
 them that bevnder grace. 274. 
 A Sermon of faith and diffidence i in Auge & 
 trouble. 316, 
 A Sermon of the life of a Chriftian. 324. 
 A Sermon of tentation. 6 
 
 A Sermon of the leading ofa godly life. : —* 
 A Sermon of Gods prouidence and care for his 
 children. 463. 
 A Sermon of truftein God in penutie and di- 
 ftreffe. 
 
 371. 
 A Sermon againft the contemptof Gods word. 
 
 79. 
 A Sermon of the Law and the Gofpel. : 391. 
 A Sermon of the exercife and increafing of 
 faith. 406, 
 A Sermon of remiffion of ſinnes to the contrite 
 and broken in hart, & terrible indgement to a 
 indurate and obftinate.' 
 A Sermon oftruftandhope in Chrift, * 
 him we fhall obtaine all good thinges. 431. 
 A Sermon of the workes which Chrift hathe 
 wroughtfor vs,wherinis contained a moft {weet 
 confolation againft the — — 
 Satan. 
 
 A Sermonvpon the Gofpellon S. Matchigp iy 
 
 A Sermon vponthe Gofpell on the feafte oes, S. 
 Philip and lames, 469. 
 
 TO 
 
— 
 
 QELELELELELE LSE 
 ZS ERES ES SEE ES 
 
 TO THE RIGHT WOR 
 SHIPFVLL SYR THOMAS HEN- 
 NEAGE KNIGHT, TREASVRER OF HER MA- 
 
 iefties priuie chamber, VV. Gace wisheth peace 
 and faluationin Chrift, 
 
 
 
 
 
 
 SR CpOnfydering (right VVorshipfull) 
 2X that faying of Danid alleaged by 
 YBarhe Apoftle Paul,that there isnone 
 that underjtandeth,none that ſee 
 2 ]keth after God, that all are gone 
 DAFT out of the vvay and become va- 
 A A profitable: me thinkes it doth line- 
 7 Iy fet forth the blindneſſe of mans 
 oe SS"? underftanding, the vvickedneffe 
 of his vvill, and his peruer[nes and unhabilstie unto that 
 vvhich ts good. VV hereof if uve had not many testimonies 
 of Scripture,yet common experience vvere able to confirme 
 the ſame, vvhen vve daily fee men fo carefull to line,and fo 
 careleffetoline vvell. Hovvbeit this isno meruell : for asa 
 tree vvhoſe roote is rotten and infected vvith venimous 
 fappe,bringeth forth none but corrupt andnaughty frute: fo 
 from mans hart vvhich iscorrupt and infected vvith the 
 venim of finne,can proceede nothing that is good. 
 Novv mans vaderftanding being blinde , he is not able 
 of him [elfe toattainetotheknovviedge of God, andconfe- 
 — quently uvithout fome other meanes or helpe cannot be ſa- 
 ued: for this,as our Saniour inthe Gofpell [ayth, islefe ener- 
 lafting,to knovv one onely true God,and him vvhom he hath 
 [ent Iefus Christ Againe,mans vvill being corrupt,he is not 
 
 * ꝛ 
 

 
 
 
 Jie EPISTER 
 
 able to [erue-God as his dutiereguireth , as to honour hime as 
 his Lord,to obey him as his father, to truft in him as his Pro- 
 tector andpreferner , to be thankefull to him for his infinite 
 
 benefites,c>e. Vithereforelefte man being rgnorantof God 
 
 shouldbe excluded from falnation, or left through the vvte- 
 kednes of his vvill and inclination to euill , he should disho- 
 pour [ohigh a Lord,difobey [o gooda father, dsftruft ſo care- 
 
 full apreferuer , and be unthankefullto fo gractonsaginer, — 
 
 vuho doth not [ee hovv requifite and needefull it ts, that he 
 should by good inftructons be brought tothe knovvledge of 
 the Lorde God, and by godly exhortations and admonitions 
 
 bereclaimed from his vvicked vvayestothe performance of 
 
 his dutie? Novv forafinuch as God hath inhis vvord, renea- 
 led fo much of hum felfe as is expedient for man to knovv, 
 hath therein alfo preferibed that maner of feruing him 
 
 uvhereof he accepteth, man muct out of it learne the true 
 
 knovuledge and right feruice of God,and therefore moſt ne- 
 
 cejJary it is that this vvord be preached & tanght,that ther- 
 by man may learne to knovv God,and truely to vvorship & 
 
 ferue him being knovune.So shall his minde be enlightened 
 
 vvith dinine knovvledge,and his vvill reformed according 
 to Gods vvil,fo shall this vvord be alanterne vnto his feete, 
 and alight vntohispaths,uvhereby he may be directed zm al 
 
 his vvayes.But (alas) thisisathing to be lamented, that the — 
 
 harueſt isgreat,but the labourers arefevu. For among them 
 vubich ſuppiy the places of labourers inthe Lordes haruest, 
 fore there be vuho doe vvith diligence ee du- 
 tie,many moe there are, vvho albeit theybe able,yet doe ey- 
  ther quite neglect it,or very felederly executeit,but greateft 
 is the number of themyv who for lacke of [kil & knovvledge 
 
 are not able at alltoperforme it . VVherefore there is great 
 
 neede to pray the Lord of the harueft,that he vvill fend forth 
 labourers into his haruefl, vvhereby many moe then doe may 
 receine the Gofpell of Chrift Ieſus euen to the falwation of 
 | their 
 
as SE 
 IF 
 
 
 
 
 
 
 
 
 
 
 
 DEDICATORIE. 
 their foules. zart 
 The premiffes vvellvveyed, Ithinke (right VVorship- 
 full) there may a fufficient reafon be gathered, vuhylaid 
 purpofe the publishing of thefe Sermons of D. Martin Lu- 
 ther in our vulzar tongue, anduvbhy at the laft Thane by 
 fomelabour andpaynes brought the ſayd purpofed publishing 
 topafje.Luvasin deede at the first procured thereunto bya 
 learned Father of this lande,vvhofevvordes and indgement 
 Imake no finall account of but aftervvard entring into dee- 
 per confideration of the matter; andvveying on the one fide 
 the ‚great ignorance of many eucnin matters of faluation,to- 
 either vvith the dayly dishonouring of God by ungodly life: 
 andon the other fide the diuine doctrine and moft vvholfom. 
 
 . exhortations vvhich thefe Sermons conteine, I vvas more 
 
 forcibly flirred up thereunto, and thought that the painefull 
 perufingof them, and frutefull follovving of that vuhereof 
 they entreat,vvoyldbe a ſouereigne falue to help to cure ſuch 
 daungerous difeafes. For by them may they learne to knovv 
 one onelytrue God,and vvhom he hath [ent Iefus Chrift,and 
 the infinit riches vvhich are comprifed in him, and offered 
 vutavs through him of God his Father:that he humbled hin 
 felfe toexalt vs,that he became.a feruaunt to fet vs at lber- 
 tie,that he vvasemponerishedtomake vs rich, that he dyed 
 for our ſinnes, & rofe again for our iuftification,that through 
 his meanes mercie hath fuvallovved up miferte, and bounty 
 hathouercome allenill, finally that vvithout him there ts no. 
 joy nor confolation,nopeace nor guietnes, no felicitie nor ſal- 
 uation , but that he is theonely meanes by vvhich all good 
 thinges are attained: ſo that they uvhich enioy him receive 
 
 : pot one gift alone,as vvith Salomon vvifedom vvıth Sam- 
 
 ſon firengthvvith lob patiencevvith Paule zeale, cre: but. 
 for pouertie they recezue riches, for vveakenes firength , for 
 folly vvifedom ‚for feruitude freedom, for græefe toy, for 
 Sinne righteoufnes,for death life,yea all good thinges uvhat- 
 
 ¥ iy 
 
JTHE EPISTLE 
 
 ſoeuer. | | 
 PVherefore if the fatthfull man be preffedvvith pouer- 
 tie,he may here learne that by Christ he is adoptedto be the 
 Sonne of God, and ſo may be comforted, faying to him felfe: 
 Hovv can he be poore vvhich hath God to his Father? vvho 
 both is ableto gine all thinges necejfary, for his is the earth 
 and all that therein ts,and alſo vvill gine the fame, becanfe 
 he is moft lowing and graciousto his children. Againe,if he 
 feele in himfelfe vveaknes,he may learne here that he is not 
 able of him felfeto attaine unto ftrength , but that it is the 
 gift of Chrift,vvho ftrenetheneth fuch as beleene inhim,& 
 fomay be flerred up by — to af ke the fame of him, 
 
 that he vvill vouchfafe by his holy ſpirit to flrengthenand 
 confirme him,that he may be able toperforme that by grace, — 
 vvhich by nature and of him felfe he shall neuer be able to 
 doe sas mightely to fubdue the rebellious flesh, firongly to re 
 fit,and at the laft valiauntly to onercome the tentations of 
 Satan,patiently to beare the troubles of the vvorld, and con- 
 ftantly tocomtemne the allurements of the fame. Moreouer,if 
 be thirft after dinine and heanenly vvifedom, (vvhichts to 
 _ knovv God aright and thofe thinges that are neceſſary to be 
 knovune to the attaining of [aluation) he may finde here 
 largely and liuely fet forth,that Chrift came his Fathers Em- 
 baj]adour and Meſſenger tomen, that by him they might be 
 brought to the right knovvledge of God,and into all truth,fo 
 that by him vveare enlightened vvith the knovvledge of 
 God,by him vve are inftruttedin alltruth, and confequently 
 by him vve obtaine dinine and heanenly vvifedom. Here al- 
 fe chall he learne that Chrift vvas made under the lavve, 
 that he might redeeme them vuhich vvere in bondage vn- 
 der the lavve,c of fernile bondmen make them free fonnes, 
 
 euen the children of God. / 
 
 Furthermore, if griefe and heanines come upon him, he 
 is here taught vvhere true ioy may be had, enen in Chrift 
 Ieſus 
 
DEDICATORIE. 
  Tefüs alone, that in him onely he may fynde fire comfort , ſo- 
 uereigne medicines , prefent remedie, true ioy of heart and 
 quietnes of conftience . Finally,uvhereas vve are fynnefull, 
 and haue by our [ynnes iuftly deferucd Gods eternall vvrath 
 and moft heanie vengeance ‚he shall here learne that Chrift 
 hath payed the ranfome for our [ynnes,and pacified Gods moft 
 ‚grienous vurath and difpleafure inftly conceiued againft vs. 
 And becaufe it is not [uf ficient that due [atisfaction be made 
 for fynnes, andGods uvrath appealed, but uve muft alfo ap- 
 peare righteous before God, it is here shevved, that as by one 
 mans difobedsence many uvere made [ynners , (o by the obe- 
 dience of one , namely of Ieſus Chrift , 25 many as beleeue in 
 him shalbe made righteous, inafmuch as his righteon{nes is 
 imputed to them as their ovune,vuhereby they appeare per- 
 fecth righteous before God, and are accepted of him: forhat 
 uvhereas they had of themfelues deferued eternall death, 
 chey are through Chrift accounted vvorthie of euerlafling 
 life. But uvhat doe I goe about to rehearſe the infinite trea- 
 fures vvhich the faithfull enioy through Chrift ? it shall be 
 fofficient to conclude vvith the — Paule‘, and fay: If 
 God fpared not his ovune Sonne, but gaue him for vs allto 
 death, hovv shall he not vvith him gine vs allthinges alfo? 
 Novv forafimuch as thefe thinges,and the right meanes 
 to attaine unto them, are in theſe Sermons of that moft lear- 
 ned Dinine Martin Luther moft learnedly, yea enen dinine- 
 by fet forth , they may vndoutedly be a fingular meane , not 
 onely to inftruct them vuhich beignorant in matters of fal- 
 uation , but alfo toincreafe and confirme the knovvledge of 
 uch, as haue already vvell profited in Chriftian religion. 
 Hovvbeitthere is annexed hereunto found and abfolute do- 
 crime concerning good vvorkes and godly conuerfation, as 
 being moft nece[]ary to be of all re perfectly knavune, 
 and effectually follovved. For Chriftians through Chrift 
 
 being become the Sonnes of God, hovu vameete, yea hou 
 

 
 ‚EHE 'EPISTEE! 
 
 abhominable athinge isit that they should refemble Satan 
 ‘intheir doinges ? being nove made the members of Chrift, 
 hovv deteftable a thing ts it that they should be inftruments 
 of iniquitie ? being novv the temple of the holy Ghoft,ovv 
 beaftly athinge vvere it to defyle the fame vvith the filthi- 
 nes of [ynne ? Finally hauing receined fo many and fo great 
 benefites of God through Chrift , hovv vvicked and shame- 
 full a thinge should ıt be ‚to be untbankefull to fo gracionsa 
 God ‚to be difobedient to fo louing a Father ‚in any vvife to 
 difpleaje fomercifull a Sauiourꝰ But it shalbe needele/fe much 
 to ftand upon this point , [eeing it is not unknovune tothe 
 faithfull vvith houy great endeuour they ought to auoyde 
 ‚that uvhich ts enill, and embrace that vvhich is good, and 
 therefore shall fyucere & perfect doctrine concerning good 
 vvorkes be unto them no leſſe commodious ana profitable, 
 
 thea needefull and nece/farie.. 4 
 For. the caufes aboue [pecıfied efpectally among other, I 
 baue (right VVorshipfull ) though not finely , yet faithfully 
 tranflated thefe Sermons ınto our vulgar tounge , and haue 
 done myne endeuour for the publishing of the fame, vvhich 
 [doe humbly dedicate to your VV orships protection „by your 
 zealous goalines and godly zeale chiefly moued thereunto, 
 vvhereby Lam induced to thinke that youvvilluvell ac- — 
 
 cept of them.F or as the godly do vvith Danid delight 12 the 
 
 Arke of the Couenant,in the Tabernacle of the Lord, in the 
 
 holy Mount Sion,that ts, in the Church of God oh doe they 
 vvith the fame Danid defyre the building of this houfe of 
 God, the florishing of this vine ‚the peace and profperitie of 
 
 this heanenly lerufalem, and therefore that vvhich is a 
 meane and furtherance hereunto they doe not onely lowe and 
 like , but alfo hiely efteeme , and hartily praye for . V/here- 
 fore (right VV orshipfull ) I thinke it altogether [uperfluous — 
 to goe about vvith uvordes to procure your vvellliking and 
 accepting of thefe Sermons , forafimuch as they tend onely to 
 this 
 
| kn A ’ 
 
 DEDICATORIE, 
 this ende, that the Church of God may by them be edified; as 
 in the premi(fes is of me declared . VV heres in tranflating 
 them Ihaue vfed a plaine kynde of flile (yet [uch as ſuſſi- 
 ciently expreffeth the meaning of the author ) and not ftu- 
 died for curious vvordes & eloguet phrafes,the canfe there- 
 of is, for that Ipreferre plainnejfe vvithprofit,before much 
 curiofitie vutth [maller commoditie, fothat Inothinge at all 
 feare that in this reſpect they shalbe mifliked of the godly, 
 vvhofe mifliking onely I endeuour to auoide. | 
 Thus (as it [eemes unto me) haning intreated [uffeient- 
 ly of thofe thinges vvhich I thought pertinent to my pre- 
 ſent purpofe, Idoe here conclude, defyring the Lord God, 
 that he vvill by his holy Spirit aluvayes gouerne and direct 
 you inthe true obedience of his bleſſed vvorde, to the glorie 
 of his diuine Name, to the profit of your neighbours, and 
 comfort of your confeience , [o shall you ajfuredly hane pro- 
 Jperous ſucceſſe in all your affayres , and at the laft obtaine 
 euerlafting ioyes and endleffe felicitie , by the onely meanes 
 of Chrift Icſus our Saniour. | 
 
 Your Worfhips humbiy at com- 
 maundement VV. Gace. 
 
AN —— an 
 oa 
 
 wt xr % Ya 
 IN —J + 4 
 
 | r IE — 
 
 ae’ be — 
 
 
 
THE CHRISTIAN READER. 
 
 „OÖ x the commendation of this worke, and 
 a the Author thereof,there fhall notneede 
 Id truft at this prefent any great difcourfe 
 to bemade , forafmuch as fo many good 
 *bookes of the fame writer be already fet 
 
 abroad, whereby may fufficiently be coniedtured what 
 isto be thoughrof this allo. Againe becaufethe worke 
 it felfe is {uch,conteining fuch matter of heauenly con- 
 folation , that without any further commendation of 
 other, 'it yeldeth caufe {ufficient tocommendit felfe. 
 Onely this then remaineth , to intreatand exhort the 
 reader,but to perufe &reade the fame,who info doing 
 fhall fyndeI doubt not, neither tolacke great caufe in 
 ys to fer forth thefe Sermons, nor lefle neceflitie in the 
 readers to beftow paines in perufing andreading them, 
 for the dignitie of the matter, and fingular frutetherein 
 to be found. For what more worthie matter can be,thé 
 to let forth Chriftin hisright glorie , in his full riches 
 atid royall eftate to the hearts and foules of men, efpe- 
 cially {uch as are heauie laden and diftreffed in fpirit ? 
 what more comfortable hearinge, or doétrine ‘more 
 true, then of forgiuenes and remiffion of fynnes, fo 
 — purchafed, fo freely offered by our Sauiour, 
 o cleerely preached by his minifters ? or what riches 
 more excellent,then faith fixed in Chrift,and hope fta- 
 blifhed in the promifesof life. ?. or what ftudie more — 
 frutefull, then to feeke the kingdome of God 2 For 
 
 
 
 
 
TO THE READER. ~ 
 where the frute of all other ftudies.decayech and hath 
 his ende, the frute of this ftudy abydeth for euer. And 
 therefore not without caufe we be fo willed by our Sa- 
 uiour him felfe, firft to feeke for this kingdome and 
 tighteoufnes thereof , promifing wichall in an other 
 place,that he which feeketh (hällfynde. In the fecking 
 of which kingdom two fpecial notes we haue to learne 
 and fearch, firft the.glorie & grace of the King, fecondly 
 the welth and felicitie of the ſubiects. In which two 
 partes as the whole fumme of all our fpirituall comfort 
 moft principally confifteth , groũded in the holy Scrip- 
 tures:(o of allexpofitors of the fame Scriptures,I know 
 none or fewe , inthefe ourdayes , more liuely to open - 
 thefe comforts vnto vs out of Gods worde, then this 
 Doétor and Preacher of thefe Sermös here following: 
 which as he hath done moft effe&tually firftin his owne 
 tounge to his contrypeople, then in Latintothe lear- 
 ned: fo this tranflator hath no leffe plainly and faithful- 
 ly englifhed the fame for the commoditie and vfe of 
 our contryfolke of England. By whofe means and in- 
 duftrie this vantagewe haue now gayned, that we haue 
 gotten vnto vs one good preacher in England more 
 then wehad before, to the comfort and edification of 
 all {uch as be difpofed to read and learne. So that in 
 fuch townes and.villages , wherein before were mute 
 minifters , xw9d apico7re ‚this Preachernow may fupplie 
 the lacke,and there be receiued as their pier tae hie 
 “ pleafe,preaching now in their owne ſpeech vnto them 
 and putting them to no charges ofany tythes. And in 
 other places wheremore plentie of learned teachers is, 
 yet — 5— no hurt ſhall come to admit this 
 ftranger ds a coadiutor, or felowhelper vnto them. 
 Whereby Inothingdour, butin fo doing, allfuch as 
 .  fhalbe willing to gine eare to this Preacher, as well —* 
 that 
 
 ui 
 “pe, 
 
T WE“ ww) 
 
 
 
 * TO THE READER. 
 
 that be learned, (hall fynde wherein to growe in more 
 perfection, as alfo the vnlearned wherein to be inftruc- 
 ted fufhciently to their foules helth in Chrift Iefu. In 
 whom I with to thee and to all true Chriftian readers 
 all fpirituall grace and heauenly wifedom ‚to bleffe thy 
 ftudies , to profper thy labours, to ftablifh thy faith ‚to 
 multiplie thy confolations, to direct thy wayes, and &- 
 nally to glorifie thee both body and foule in his bleffed 
 kingtomeforeuer. Amen. 
 
 ie Fox. 
 
 
 
ae DIR. —— Bart 
 bs Neid, asl apie has 
 
 — iq 
 
 —— 
 (aod gie: 
 
 
 
 er 
 
 oer oe 
 
 Sys 
 
SERMON OFD. MAR- 
 
 TIN LVTHER, OF THE NATIVI- 
 
 TDIE-.OE'CHRIST; 
 Luke2. 
 
 SHAN d it came to pafle in thofe daies, 
 
 YAN) that there came a decree from 
 \ € Auguftus Cefar,thatall the world 
 
 eS thould be taxed. 
 
 ( This firftetaxing was made, when Cyrenius 
 
 was gouernour = Syria.) 
 
 Therefore went allto be taxed euery man to 
 
 his owne citie. | 
 
 And Iofephalfo went vp from Galile out of a 
 
 citie called Nazareth,into Iudea, vnto the citie 
 
 of Dauid,which is called Bethlehem (becaufe 
 
 he was ofthe houfe and linage of Dauid,) 
 
 To be taxed with Marie,that was giuen him to 
 
 wife,which was with childe. 
 
 And fo it was, that whilethey were there, the 
 
 dayes were accomplifhed thatfhe fhoulde be 
 
 deliuered, FERN AL 
 
 Andfhe brought forth her firft begotté fonne, 
 
 and wrapped him in fwadling clothes, & layed 
 
 him ina manger, becaufe there was no roome 
 
 for them in the Inne. 4 oN 
 
 And there were inthe fame ERS fhepe-, 
 
 
 
 
— A SERMON OF THE 
 
 heards,abiding in the field, and watching their 
 
 flocke by night. 
 
 9. And loe,the Angell of the Lord came vppon 
 
 them, andthe glory of the Lorde fhoneabout 
 them,and they were fore afrayd. 
 
 10.  Thenthe Angel faydvnto them,Be not afraid: 
 for beholde, I bring youglad tydinges of great 
 ioy,that fhall be to all people. } 
 
 11. Thatis, that vntoyouis borne this day in the 
 citie of Dauid, a Sauiour, whichis Chrift the 
 Lord. 
 
 12. +» Andthis fhallbeafigneto you: ye ſhall finde 
 the babe {wadled and laydin a maunger. 
 
 13. And ftraight way there wastwiththe Angella ° 
 
 multitude of heauenly fouldiers prayfing God, 
 and faying: i 
 14. GloriebetoGodonhigh , and peace in earth, 
 andtowards men goodwill. 
 
 The fumme of this text. 
 
 # Hereas the Euangelift here deferibeththetime and 
 . place of the natiuitie of Chriſt, first herein ts requs- 
 
 red faith of vs,to witte, that we beleue thisto bethe 
 fame Chrift,ofwhom thefe things be recorded, Moreouer,the honfe 
 and ftocke of Dauidis here notified and fhewed forth , whereof our 
 Meffias fhould rife. 
 
 2 The fhepeheardes which are here mentioned, are the firſte 
 frutes ofthofe Lewes, which come vnto Chrift, asthe Wifemen from 
 the Eaft are the firft frutes of the Gentiles, andtheinnocent snfants 
 of all hem, which muff beare the croffefor Chriftes Jake. 
 
 3? Wherew. a 
 the glory of God. Fir/t in deede it maketh vs afraide , for it condem- 
 
 neth our darkenes and what ſoœuer is in ds, untill we heave the com- 
 
 fortwhich ts here declared unto the foepehedrds wärhef& comſirta- 
 . ble. 
 
 Angel of the Lord appeareth tothe fhepeheards _ 
 in great glory, it fenifieth, that the Gofpell commeth unto men with. 
 
 — A 
 
—<— © 
 
 NATIVITIE OF CHRIST. 3 
 blewordes: Be notaftaide,behold, I bring youtidinges of great 
 
 ~ joy,which shall be to all people, becaufe vnto youis borne this 
 
 daya Sauiour,which is Chrift the Lord. 
 
 4  Moreouer , whereas one eAngell firſt preacheth unto the 
 foepeheards,that noteth to vs the Prince of allpreachers C raft him 
 felf.Secondly, whereas many Angells are gathered together tt |igni- 
 fieth the multitude of preachers, who all fay with one mouth : Glorye 
 be to God,and peace unto men, 
 
 5  Thefruteand profit wherefore Chrifttooke flefb vpon him, 
 is here expreſſed tobe Enangelicall peace & good will to men,wher= 
 of the hymne of the eAngells maketh mention; Glory beto God on 
 high,and in earth peace, good will towards men. 
 
 The expofition of the text. 
 
 
 
 
 
 ee € haueoftentpmeg heard this hittorp 
 aps before , and mutt eave it ſtill both this 
 
 "> peate,andeuerp peare, though to flugs 
 I gith edroulie Chrifkiang, chat are foone 
 > / wearp and claped with good things, the 
 > fame peraduenture map feeme tedious, 
 7.3 Butto them that are endued with true 
 
 VS Sa faith, it almates commeth againe ag 
 
 newe. Fortheholp Ghoſt can ſpeake fodtuerfly of one thing, 
 thatto them which be bis, it alwayes feemeth newe, Moreo: 
 ver we might (peake at large of this hiſtorie, for itis very full 
 ef matter , tf we fhoulde not wanttpme, and if it mere not pes 
 rilloug leaſt we ſhoulde fomewhere ſtraye from the purpofe ; 
 Meuertbeleg me willentreate fomewhat thereof, ag God hall 
 permit. De-hauealreadp heard inthe tert, bow the Angell him 
 ſelſe expꝛeſſeth all this hiſtoꝛy, giuing vs to vnderſtand, that the 
 fame is publiſhed for our cauſe: and that the frute thereof doth 
 redounde and appertaine to bs onelp, and is wrought to our ſal⸗ 
 uation, And therefore the Angell {peaking tothe hepebeards, 
 
 fayth in thefe wordeg: Be not aftaide, behold, | bringe you ty- 
 
 dings of great ioy which shall be vnto all people, thatis, that 
 vnto you is borne this day in the city of Dauid a Sauiour;which 
 ; A ij 
 
a. wi WE Zu Zu x Be a re Le EINER be ee a 2 — Dae 
 ANISERMON, (OBST HE j 
 
 4 | pale 
 Chriftcame is Chriftthe Lorde: Dere isdeclared ſirſt, that his natiuitie doch 
 notforhis pertaine vnto vs, when be fapth: vnto youis bornea Sauiour. 
 owne caufe, Foꝛ the Loꝛd Chꝛiſt came not for his owne caufe onelp, but that 
 i en be might beipe and ſuccour vs. Therefore let bs moſt diligent 
 Ip endeuour, that webeleue the Angell, and we thalleniop the 
 whole benefic. A hate heretofore oftentymes ſayd, thatthe Gos 
 fpell preacheth noching elfe but fatth , thatthe Angel alfo bere _ 
 doth and this muſt all preachers vor, otherwile they be not true 
 mintifers, For the Angell was here a beginning and example ta 
 all preachers, Mow we mull in this place ſpeake of a double naz 
 tinitie,namely of our owne and of Chotttes, Gut before J begin. 
 to entreathereof,g will handle the hiſtorye briefly , that pe map 
 lay it bp tn pour bart,and map be partakerg of thetop which che 
 Angellhere boingeth. Firt therefore the Cuangelitt ſayth: 
 
 + 
 Andit came to paffe in thofe dayes,that there came a decree 
 from Auguftus Cæſar, that all the world should be taxed. This 
 firft taxing was made when Cyrenius was gouernour of Syria. 
 Therefore went allto betaxed euery man to his owne citie. 
 
 Thetimeof We know right wel,chat the Jewes hav a pꝛomiſe mane of the 
 $comming Patriarch Jacob, that a Prince, lawgiuer oꝛ ruler,of the boule 
 of the Mefli- of Juda, fhould not be wanting in Judea,bntil the Meſſias which 
 — — „ was pꝛomiſed them did come, Foz the wordes of Jacob to Juda 
 sh lacod, ate plapne after this {opt : The fcepter shall not depart from Iu- 
 Gen.49.10. da, & alawgiuerfrom betwene his feete,vntillSilo come. Row 
 at hig time the cafe was fo,thatthe Romanes poſſeſſed Judea, 
 
 and had {ec a Liuetenant over it, whom the Cuangelt here cals 
 
 {eth Cprenius. Che Jewes before for along tyme had bled pote: 
 
 ftes for Kinges when as the Wachabees had obtapned the king: 
 
 bom, fo that chedominion of the boule of Juda was alreadp tas 
 
 ken away and ſuppreſſed, neither was there anp prince or rus 
 
 ler, ok the ſtocke and blood of Juda, gouernour ouer the people, 
 
 But that Chritt o2 the Meſſias Houlde nowe come, that wag a 
 
 great ſigne, thatthe prophecie at that tyme elpeciallp might be 
 
 fulfilled. CÜhereforethe Euangeliſt ſayth here, that at the tpme 
 
 \ when Chri was boone, Auguſtus Cefar bad fet a Liuctenaunt 
 
 ouer Judea, under whom the Jewes hould offer them ſelues to 
 be taxed. As if he ſayd: Euen at chat tpme at which be ſhould be 
 boqne,be is boone, All that lined onder the Romane Emperour 
 
 Were 
 
Azu 4 
 
 NATIVITIE ‚OF .CHRIST. 
 
 were compelled to pap tare, for ateftimonie that thep were fub- 
 ‘tect onto him. This the Tewes knew. but they Did not vnderſtand 
 the Pꝛophecie. Jacob had fapd thas: The fcepter shal not depart 
 from,luda, anda lawgiuer from betwene hisfeete, vntill Silo 
 come: That is, a Pꝛince and ruler of the ftocke of Juda thall 
 not be wanting in Judea,bneil Chꝛiſt come. Jacob viv (ufficiene- 
 Ip hewe in thele wordes, thache ſhould be wanting at the com: 
 
 ming of Chrilt. Woxeouer, whereas they vnderttoon itfo, ag The Iewes 
 
 mifinterpret 
 
 though (uch a Silo ſhoulde come, ag ſhoulde beare rufe wich the 
 fworp,it is a fatle vnderſtanding thereof, neither can ic be gathe- 
 
 be done, It followerh mozeouer inthe tert : 
 
 __ And Iofephalio went vp from Galile out of a citie called Na- 
 
 zareth,into ludea,vntothe citie of Dauid,whichiscailed Beth- 
 lehem, (becaufe he was of the houfe and linage of Dauid) tobe 
 taxed with Marie that was giuen him to wife, which was vvith 
 childe. | 
 
 Tofeph alfo and Marie obeyed this commaundement of Cee | 
 
 far,and fubmittes them felues ag other honeft and obedient men, 
 and went to Bethlehem, which was the chiefe ana head citie of 
 the boule of Juda, and {ufferen them ſelues to be tared, Warie, in: 
 almuch as the was with chiin,¢ neare her veliuerie, might haue 
 ercufed ber ſelle, that the ſhould not take this ioꝛney bpon her,buc 
 the doth not ſo they will not be an offence to others, Woreouer ie 
 ought thus to be that thep ſhould come ta Bethlehem, becaufe of 
 
 the praphecie of the Prophet Wicheas chap.5, which foretoloe ~ 
 
 that Chꝛiſt thoulve be borne in Bethlehem of Tuva, Marke 
 prap pou,bow that tare muſt ferue hereunto, which neither Ce⸗ 
 far nor bis Wieuetenant din 'knowe, Thus God dealeth in bis 
 workes,in which he vleth the meanes of Heathen and euill men, 
 whereby be map make bg, which are miferable € wretched men; 
 and fo Deepelp dꝛowned in fleſh andblood ; certaine of our faith, 
 which the Euangeliſt Luke bere ſpecially ſetteth foith,inafmuch 
 ashe eftlooneg veclareth th the Hiftonie , the places andeimeg, 
 leat that we ſhouls be deceiued concerning this Chriſt. Che mae 
 ner of bis birth he Euangeliſt ſheweth ——— yah 
 ttt, 
 
 cie of Iacob 
 red out of thattert. Foꝛ he fapth thus, that atthe comming of concerning 
 Chri the cemporall kingdome of the Hewes ſhoulde ende, So the comiag 
 Luke alla here thewet) that verp time, when it behoued this to os BIER 
 
 te 
 

 
 Comfort a- 
 
 6 ss MA ASERMON OF THE 
 
 - And fo it was,that while they werethere,the dayes were ac- _ 
 complished, that she should be deliuered:and she brought forth 
 her firft begotten fonne,and wrapped him in fwadling clothes, 
 & layd himin a manger, becaufe there was no roome for them 
 in the Inne, ; 
 
 Letit nothing moue bs, or be any offence vnto vs, that the 
 Loꝛde commech into the wold info great pouertie and milerie. 
 For (tought to be a great top and comfort vnto bs,rather then in 
 anp wile to dilcomfort ¢ difcourage bs. It may ſeeme a fFraunge 
 thing, and hard and ſtrait dealing, thata Cirgin which was new 
 marıed,and that peare topnedtoberhulband, might not be pers 
 mitted to bying forth her childe at Mazarech in ber owne boule, 
 but wag enforced in pooꝛe effate to goe aloft three dates iornep 
 being great with chilo ? And when the came at her iorneyes end, 
 fhe had not fo much place inthe Inne, as chat he might be deli: 
 uered in fome parlour 02 chamber. The Inne being full, there 
 was none that would vouchſafe to giue place to thie woman be- 
 ing great with chilve,that the might baue the vſe of cheir cham: - 
 ber but (he was enforced to go into a Kable, thac there he might 
 boing forth che Treater of all creatures. Here map be plainly 
 percetued what is the knowledge and wifedom of the world con: 
 cerning Divine matters,namelp,that itts blinde, and vaine in ons 
 derſtanding, that it ſeeth not che works of God, and if it be fo chat 
 it feeth them, that it knoweth not what chep meane. 
 
 Dereof let bs learnenotto be moued or difcouraged, tf we be 
 
 gainft world pooze and miferable,and forlaken of the woꝛld, for we bauchere 
 ly miferic & great comfort. Jf Chait the maker of all hinges, wich his belo _ 
 
 contempt. 
 
 ued mother, was caft into fo great milerie , and fo contemmed of 
 
 the woꝛlde, whp map notthe fame alfo come bnto bs ? 02 why 
 
 fhould not we being inmiferie, and compalled about with all ca- 
 
 lamitieg,beare them patientlp, peaif God will at any time kill 
 be wich aduerlitie and diſtres? But this ching is to be Tamentep, 
 that we doe exclude {uch an eramplefrom ourepes , butmuch 
 farther from our hart, Ge ould eaſily (uffer aduerfitie and.con: . 
 tempt,il ſo be that we beleued, and had a {ure truſt and.confivence 
 in Gods when as we fee thatthe Lorn, Chaté {uffered this mile: 
 rie,pouertic,and calamitic, berefoze this is fir thooughly to 
 | be 
 
N 
 
 
 
 
 
 NATIVITIE OF) | CHRIST, 
 
 ‘7 
 be marked and conſidered of tis, how Chaiſt came into the world 
 info great pouertie,and foundnot fo much as one inſo great a ci· 
 tie. which mas butifulland beneficial toward him. Chus this na- 
 tiuitie was recetuedin the earth,ouer which notwithſtanding all 
 the beauenlp ſauldiers nid exceeding lpretopce,as tt followeth: 
 
 And there were inthe fame contrey shepeheards, abiding in 
 the field,and watching their flocke by night, And loe the Angel - 
 ofthe Lordecame vponthem,and the glory of the Lorde shone 
 about them,and they were fore afraide. 
 
 Here isdeclared, bow God in heaven letteth fopth thig natini: How God 
 
 tie, which the world eontemneth,pea knowech not, neither ſeeth. (ettech forth 
 : This ioy is fo great inhbeauen,that it can not be contained there: — 
 
 in but burſteth forth, that it may be declared and communicates“ lonne: 
 tothe world, Foꝛ the Angell bere bꝛingeth tydings of greatiop 
 
 tothe ſhepeheardes, which to chen is great comfort, which che 
 
 tvoride notwithſtanding contemnech and reiecteth; but is of the 
 
 Angells had in greate admiration, pea andif they might, they 
 wouldwith greater prapfes, and more goodly pompe haue fette 
 
 forth fo wonderful a thinge, But tt was not meete it ſhould be ſo. 
 
 Foꝛ God would ferforch an erample in thts his Sonne; chat ihe 
 
 oſtẽtatiõ ¢ gloꝛping of the woꝛld might at the laſt be neglected, 
 
 and that it might be knowne what the world is. Dansreafon ſe⸗ 
 
 meth alwayes very wile vnto it ſelkfe, it alwayes looketh vnto 
 
 thinges that are aloft, it conſidereth onely high matters, it hum⸗ 
 
 bleth not it felfe to thoſe thinges that are below. This now is an 
 
 excellent comfort,that the Angels and all the heauenly ſouldiers 
 
 doe eſteeme him fo much, whom the world contemneth, whereby 
 
 Wwe map learne that albeit we be outtaſts inthe worlde , there be 
 notwithſtanding that haue regard and tare of bs, Datwbeit we do 
 
 hardly beleeue this, we doe nor Falten vur eyes ther eupon, but 
 
 looke vnto great. prectous, and high thinges,accopuing to the tr: 
 
 ample ofthe world and ate diſmayed as ſoone as a litle misfor; 
 
 tune commeth neither thinking no? knowing, ik any aduerlitp al: 
 
 ſaileth bs ;thatitis pone by the wilt of ov. Beleue thou this vn⸗ 
 
 poutedlpsifit ban not fo pleaſed Goo, he wouls not haut fufferer 
 
 this his belouen fonne to belay in a manger, he would not hane 
 
 ‘permitted him to be bogne info great pouertte, milerie, and con 
 
 tempt. But the pooꝛer and moꝛe he is befoze the 
 
 ti, 
 

 
 Theblind & 
 
 vaine deuo- 
 
 8 “A SERMON OF’ THE: RS 
 world;fomntch greater care and regard God and all the heauen: 
 Ip ſouldiers haue of him; fo that we map conceiue comfort heres 
 by , andbeleeucallurenip, that the more we are reiected of the 
 woꝛld the more we are efteemed before God. 11952 eh Sn 
 
 Shou map finde manp which. doe bere thinke thus, and are 
 
 touched with fuch deuotion as this: D,if Jhad bene therethen, — 
 
 tion of many With howe great diligence woulde J haue ſerued this childe and 
 
 : thou wouldeſt be ready to doe choſe duties, when thon knoweſt 
 
 done for him? pea I wouloe haue wathen euen bis ſwadling 
 
 clothes. O, ik Jhad bene fo happy as the thepeheards,chat I alfo 
 might haue ſeene the Lord lying ina maunger. Nowe mn deede 
 
 " Chritk co be lo high and noble. Surely thou wouldelt haue bene 
 " ag flacke in thy dutie at that time ag the Citisens of Bethlehem 
 were. Chouretioluck in thy mind childiſh anv altogecher foolifh 
 
 Masth.25.40 
 
 cogitations. Ahy dooſt chou net performe the like duties nower — | 
 Behold Chꝛilt walking befoze thee in thy neighbour,vofor him, | 
 
 & bettowe benefies vpon him, whatloeuer thou hale beſtow bpon 
 thy neighbour which ts needp and deftitute of helpe, that thou 
 halt bettow vpon Chritt him ſelfe, as be ſhall fap in thelatt de 
 to theelect: VVhatfoeuer ye haue done to oh&öf the leaſt 
 thefe my brethren, ye haue done it tome. Therforett is @ vane 
 and verp foolith thing to admit ſuch chilvith cogitattons. Lets 
 
 therefore atthe lat open our eyes, let vs not heare eramplegof - 
 fo great impoꝛtance in vaine, otherwiſe the time willcometwhen 
 
 we thall be grieuoully puntthen. But with what wopdes did the 
 ‘Angell Speake onto the hepeheards ? che Euangelilt layth after 
 
 . thistopes 
 
 . Then che Angell {faydvntothem ;Be.not afraid: for behold, 
 Ibring you glad tidings of great ioy, that shall be to all people, 
 thatis,that ynto you a bier this dayinthe citie ofDauid,a Sas 
 viour,vvhich is Ghriftthe Lord.And this shall be afigne to yous 
 Yeshall find the babe {vvadled,and laydin a a maunger. 
 Learne bytheſe woꝛdes of the Angell, how to ole rightip tbe 
 natiuitie of pod Cit neither lec it fuffice pou to heave them 
 onelp, A greattreafure hidden inthe earth or fome other there, 
 is ta no vſe, but ifit be opened, and occupied, thentsitprafitable 
 
 and precious, Caherefore giue beedehereunto , that thou map 
 
 vſe this natiuitie otherwiſe it hal beno commoditic atid comfort 
 iy vnto 
 
 
 
 
 
 
 
 
NATIVITIE OF CHRIST, 9 
 
 nto thee, For whereasthou knowett the bare bittorie onely, to 
 mitteswhas came to palle in his natiuitie, and chat he wag borne 
 . Needy and poore, thou fhalt take no greater commoditie hereby, 
 then tf thou heare a hiftorie wpitten of the king of Fraunce,or of 
 fome other puiſſant Jörince , whereby no commoditic o2 comfort 
 ſhould comebvntothee, =~ 
 But how mukk we dle this natiuitie rightly and wich frute E⸗ wh st icis to 
 uenas Jhaue ſayd, if we be thus perſwaded that he was boꝛne vic the nati- 
 fo2 bs, thathis natiuitie ts ours, Dur natiuitie is (uch, that it al- vitie of chrikt 
 together aboundeth with finne,as Dauid ſayth Wfal,s1:Behold ane 
 Iwasshapenin wickednes , & in finne hath my motherconcei- tie of 
 ued me. Agif he would fap: here ts nothing but finne,as well in what fort ie 
 the conception as in the birth, whatfoeuer I bring with me from is. 
 mp mothers wombe, cis wholly damnable, tt is due to death, 
 Satan, ¢ hell. Foralmuch then ag our natiuitie, (kin ¢ beare are 
 befiled , what good can come therof? Chis is our title which we 
 have receiued from Adam, in thigone thing we map glorp and 
 in nothing elfe at all,namelp, that euerp infant that ig borne into 
 this wozld,ts wholp in the power of finne,veath, Satan,bel,and 
 eternal danination:our natiuitie is altogether milerable, and on 
 euerp five tobe lamented. To veliuer vs from this natiuitie, God 
 {ent another natiuitie, which tt beboucd to be pure ¢ without all 
 {pot, that it might make chis vncleane ¢ finnefullnatiuitie pure, 
 This is that natiuitie of the Lorde Chik bis onelp begotten The natiuity 
 fonne, MAherefore he woulde not haue him borne of fleſh ¢ blood of Chrift. 
 infected with ſynne, but it behoued that he ſhoulde be boꝛne ofa 
 pure Girgine, De luffered no {pot at allor finne in bis fleh „but 
 replenifyen it with che holy Ghoſt, x permitted nothing to Ficke 
 - therein, but thofe milerieg which proceede of flefh and blood, ag 
 hunger thirſt, aduerſitie, and veath,finne excepted, as the Epiſtle 
 tothe Heb.chap.4.witneſſeth, chat he was in all things tempted 
 in like fort,yct without finne. Chis tg that moſt ercelient thing, 
 which the Lord our God bath vone for vs, whereofnone taketh 
 anp frute, but be that beleeueth, And none will ealily beleeue: 
 this; buthe that feeleth of what forte bis owne natiuitie ts. De 
 that hath no feeling of his owne miſerie, taſteth not of this na- 
 tiuitie of Chzi, Wucif we feele our milerie, it followerh forth: 
 wich chat we cry with the Prophet Dautd and fap:Behold I was: 
 shapen in wickednes, and in finne hath my mother conceiucd 
 
Chritt is 
 borne vnto 
 vs, and is 
 made wholy 
 ours. 
 
 10 A SERMON OF — 
 
 me: fy we feele our Anne and our euill natinitie, 0 feet 
 
 TMhen death Hall come vponvs, and our heart fhalbe eh 
 with anguith ¢ grief che at the lak it map be, that we would tak 
 ofthis happy ¢ pure natiuitie , and will ercedinglv thirlt after it 
 to entoy it, But now when as we feele not our finnes neither doe 
 as pet taft of the bitternes of finne,it ſſideth cololp to the bart,we 
 heare tt in deede, buttruelp tt doth not throughly enter bnto the 
 bart. For tfa man did beleuc, chat this natiuitie was for bis com: 
 moditie, be would feare neither finne „nor death, CAberefore J 
 baue ſayd chat a Chꝛiſtian mu belecue,and dout nothing , chat 
 the natiuttie of Chri is as well bis , as it ts the Lord Chꝛiſtes. 
 And as he hath of the virgin pure blood and eth , fo that he him: 
 felfe allo ig pure, and that this virgin is bis mother {pirttuallp, 
 as (he was the mother of Choi carnallp. Let the bart have lure 
 confidence in this perfwafton,otyerwile it will be in an euil cafe. 
 This the Angeli ſignifieth in thele wordes. when he lapch; Tinte 
 pou he ig boyne,ag if be fapd, what focuer be ig and hath, pemap 
 ryalenge itte your ſelues. Alfo he ig your Sauiour , not that pe. 
 fhould onelp looke bppon bint, but which ig able to deliver pou: 
 from the tprannie of (inne , death , Satan, and all euell: pea: 
 and bow great ſoeuer be be, be ig bone bnto pou, anv is pours 
 with all that he bath. Nowe koraſmuch as he is mpne , and hath 
 chaunged his natiuitie into mpne, bis flefh ¢ blood alla is nipne, 
 be him felfe is mypne wich all wherewith he ig endued, ſo that J 
 dare {ape onto his mother : Beboloe „that child which thou haſt 
 brought forth,ig mine, his fleth and blood are mp fleth and bloop, : 
 pea and thou are mp mother , and I will be counted of thee for 
 thy fonne , for whatfocuer Chri bringeth with him , tt mult be 
 mpne, euen ashe himfelfe is myne. If fobe that bis natiuitie 
 be mpne , being of a birgin, and without ſynne, repleniſhed with: 
 the holy Ghott, mp nattuitte alfo mutt be of a virgin, and pure 
 from ſynne. 
 
 Dere now Eue the firft mother is ne more mp mother, for it 
 mult needes be that that natinitie doe btterlp die and perith, that 
 there map be no finue remapning, Dere this mother Marie is to 
 be fet again chat mother , of whome J was borne in inne, And: 
 thus the Angel bꝛingeth with bim great top, fo; it can not be, but 
 that the hart ſhould be made glad, when it eniopeth this autour 
 as bis snc. TCL hen we come te band ttrokes , thatis, suo 
 
 cele 
 
NATIVITIE OF CHRIST, 11 
 
 feele our miſerie and calamitie, there remayneth no comfort o 
 helpe, then mp hart can not likt it ſelle aboue the heauy burden, 
 wherewith it is pꝛeſſed downe, but it muff needes faint and be 
 diſcouraged. But ik Iconceiue atruſt, and doute nothing that 
 Chꝛiſts natiuitie ig mine, that mp ſinnes be taken away bp him, 
 I become erceding topfull,¢ am confirmed with comkoꝛt, where⸗ 
 bp all heauines and forrow is fhakenof, Chis onelp ts that com: True com- 
 fort, and no other , which maketh a good confcience , which fea: forcand ivy. 
 reth neither death nor heil, for it alwapes reſteth vpon the word 
 of God, which giueth Chꝛiſt vnto vs. Therefore it is athinge 
 altogether miferable and lamentable , tf fuch a good confcience 
 be fought in any other chinges then bere. Chou ſhalt find no top, 
 no peace of confcience neither in heauen, noz in earth but inthis 
 Chri, be thou certaine and {ure thereof, Therefore let all other 
 thinges palle, and cleaue vnto him onelp,ifchou defire to be bold 
 and couragious again finne, death the deutll,bell,¢ all thinges 
 that are againſt thee. He is the Loꝛde € Qauiour,We vnderſtand 
 Itruſtthis right wel,forxalmuch ag pe baue now beard it To ofte, 
 But J doe with fo great earneſtnes ag ft were beate it into pour 
 mindes, that pe map (ee, that there ts but one thing taught in the 
 whole Scripture „which J would baue to ficke firmelp and bn: 
 Doutedlp in pou, this ts that which Jhaue ſayd; that the ofe of 
 this natiuitie be knowne. 
 They which ſeeke anp other thing, and ble not chis natiuitie, 
 are in a de(perat cale,ag pe haue heard. Ahich pe haue verp wel 
 . expreflen in this longe , the author mbereof whoſoeuer be was, 
 bid nothing erre from the purpofe, to witte, that the onelp chiloe 
 Chrikis our comfort, Mhich wordes furelp are of berp great 
 importance, and Deferue moft diligently to be weped, Foꝛ pe div 
 fing after this forts A child highly to be pꝛayſed ig boone vnto vs ’ 
 this dap of a chatt virgin, to che comfort of us wꝛetches. If that 
 child had not bin borne,we had periſhed all. Is it not {apd here, 
 that there ts no comfort befinde only Chott? which in deed is moſt 
 true. Aithout dout che holy Ghoſt taughe him that made this 
 fong to finge after this fort, Jif the cafe ſtand thus , it followerh 
 that Wonkes, Nunnes, Sacrificing Pꝛieſtes, and all which 
 ieaue this child, and fecke to come to heaucn bp other wayes ann 
 works, be cõdemned. Foꝛ (uch fap that they neede not this child, 
 otherwiſe thep woulde confelle, that their owne workeg be no- 
 
 — 
 

 
 12 A SERMON OF THE . 
 thing worth, Chele therefore do nothing but veceiue and {eouce, 
 
 — oftuboin mens barts are procured to Depart from Chꝛiſt, and are 
 
 led awap bnto Satan, In the afozelapd fong ig contapned moze: 
 ouer: Deis the faluattow of vs all, ob fweete Jeſu Chzitf, foral- 
 much as thou art borne man, defende vs from hell, F greatly de⸗ 
 
 ~ fire that pe did well underffand this. It is foong abꝛoade euerp 
 -where,but here is none that thꝛoughly beleuech it. CAhereupon 
 
 it commeth that fone doe oppugne thele chingg,elpeciallp thep, 
 which know, fing , and babble very much of them, that truely J 
 feare, that Chrifk is neuer more blaſphemed, then at this feat of 
 bis natiuitie,and at other great feafteg , that it (hould be no mar» 
 uel, ik, when be is fo blafphemed,he ſhould fuffer the whole worla 
 to be (wallowed bp : but the laſt day is at hand, TAherefoze enve: 
 uour that pe map found chig excellent fong inpourhart, and ag 
 pe fing it in mouth, ſo pe map alfo beleue it. 
 
 - Afche cafe ſtande thus, that all thinges withoue this child are 
 
 No meanes baine, what neede is there then of much bulines ? why dooſt thay 
 but by Chrift rynne this wap € that wap, and endeuoreft to do workeg, wheres 
 bp thou mayſt prepare thee aleate in heauen? which chep efpes _ 
 
 to come Vn- 
 
 ro heauen. 
 
 ctallp doe,that murmure bp manp Rolaries, and doe continually 
 
 ertoll che mother of Gov in mouth onely, but inharc thinke moze 
 
 euil of her then of all others: ¢ not onelp of ber, but of Chrik him 
 felfe alfoche Lord and Sauiour. Therefore. commit this foto 
 memozie, that ye map be certainly perſwaded, that whatloeuer 
 
 Dependeth of any other then of that child, it ig alldammable , o⸗ 
 
 therwife che Angell had lved. Chis mutt be compted for mo 
 certaine without anp addition,neither are thefe tvifles to be weis 
 ed, to witte , that chis fufficech not that thou dooſt beleeue, moe 
 thinges are to be added. Foꝛaſmuch then as the Angell (apch, 
 
 that this child both all, and that he is the Sauiour,andifbebe — 
 
 not, that all labour is tof, tell me, how ean tt follow, that fome 
 thing is to be done of chee, when it is already none before ? Dooſt 
 thou goe about ta doe anp thinge that thou map obtaine him ? 
 That ehilo (ufferech not him lelfe to be apprehended and obtay⸗ 
 ned bp workes, for albeit thou heape together woꝛkes, notwith⸗ 
 ſtanding thou dooſt not pet eniop the child, Woreauer thp works 
 be vncleane, by which lich a great treafure cannot be gotten, no 
 though thep were cuen boty, Gut he is tobe appꝛehẽded in hart. 
 ſo that thou beleeue, and fap tothe Angel: I beleeue thaticis true 
 
 = | 
 
 which 
 

 
 NATIVITIE OF CHRIST. 13 
 
 which thou layelt, and nothing at all douting I count this childe 
 
 for a Sautotir borne vnto me, And this part wherof we haue nom 
 fgoken,pertainerh to faith, 
 
 Row we haue here allo an other part pertapning to Chꝛiſti⸗ 
 
 an life,namelp charitie,that mozkes may not be reiected. If thon 
 
 wilt doe workes, doe them not in chat refpect,that thou perſwade 
 
 thy felfe thatthou dooſt obtapne anp thing of Godby them. Wut A moh ex- 
 follow this erample: {uch a oneag Chꝛiſt hath ſhewed him felfe cellent ex- 
 tothee be thou allo towarde thy neighbour. Sf thou doe moze ample co be 
 nearelp confiver the example of Chait, thou Halt finde nothing a 
 but meereloue , TÜbereag he humblech him ſelle and ig borne in „ns in doine 
 fo great pouertic,chat declareth nothing, butlouetowardthee, ofgood ~ 
 which mouedhimto become aferuaunt forchp fake, as Paule workes. 
 Pobiltp.2.fapth who knew that he might remayne in diutne glo⸗ 
 rp, Now this be aid for thy commoditie, he bowed hig etes to thp 
 
 miferie and calamitie,wbich art fo miferable aman, wholy dam⸗ 
 nable ¢ abounding with finne,thp natiuitie is vncleane, thy miſe⸗ 
 rp ig on euery fide moſt great, thou batt deſerued nothing but the 
 wath of God € eternall damnation. Tf thou hadſt bene a Carthu⸗ 
 lian Monke a thowland peares, thou couldeſt nor veliuer chp felf 
 
 from this miferpe and damnation, But Chpitt is able to helpe 
 
 thee, he is rich anv hath ſtrength {ufficient: ſeeing therefore be 
 
 candoe fuch thinges, be doch them willingly and wich pleafure, 
 
 Loue enforcech him ſo farre, that he emplopeth all hinges for — 
 
 thy fake, and beftoweth whatfocuer he hath for thee, Foralmuch 
 
 then as Chꝛiſt ſheweth fo great loue coward thee, and giueth vn⸗ 
 
 to thee whatſoeuer be is able, do thou likewile to thy neighbour, 
 
 Wilechou morke workeg ? derive them to thy neighbour, who is 
 
 compatled with troubles ¢ mileries, Chou mul doe nothing for 
 
 this caufe,that Chit bath neede thercof,wherebp thou maift ens 
 
 tich him,foz neither was he bountiful to chis ende, that he might - 
 
 any thing profic bis father thereby, 02 thathe might recetue any 
 commobitie ofhim,but he div it onely fo this caufe, that therein 
 
 the father might be well pleafed, inalmuch ag be fubmittech him 
 
 felfe wholp tobis fathers will, andloueth os with fo great affes 
 
 ction? - 
 
 After the fame fort we alfomutt doc in our works toward our 
 
 neighbour, which we ought thetefore onelp to doe, that we map 
 
 giue thanks to the father,chat he ſheweth his fauonr onto ve, for 
 
se. „in, 
 
 
 
 
 
 14 | A* SERMON OF THE 
 
 that be hath giuen bis beloued fonne unto me,to beffombponme 
 whatſoeuer be hath, TAhen I beleue this vndoutedly, I burtk 
 forth and ſay: Ik Goo fhewweth onto melo great benefits and fa- 
 uour in his beloued fonne, p he ſullereth hint to beſtow all things 
 vpon me, I alfo will doe the like againe, and beſtow all hinges 
 whereby I map doe good tamp neighbour and louehim, And fo 
 J Doe not lift bp mpne epes buto heauen,but I gothether,wbere — 
 my neighbour ts oppꝛeſſed th aduerſitie, pouertie, ſicknes, ſinne, 
 ox errourjand Thelpe him wherein foeuer Jam able. Thus poe 
 thou whofoeuer chou art, which mindeſt to do true good works: 
 as thou wouldeſt haue done to thy feife, if thou were troubled 
 with pouertie,fo doc thou to thy neighbour being pooge. A caine, 
 ik thy neighbour be a ſinner, and thou ſeeſt tt, but thou thy (elf art 
 without ſinne, and haft a holy natiuttte , gac,preach puto him, 
 whereby he alfo map be delivered. But thou mutt doe all theſe 
 things freely imeuerp reſpect, as Chott bach done for thee with: 
 out all workes and merits,of pure grace,loue,and mercy. Such - 
 woꝛkes fee thou doc, if thou wilt doe good and Chziftian workes 
 indeede, God hath noncede of them,neuertheles thou muſt doe 
 them in reſpect of him, inaſmuch ag it fo pleaſeth bim,and he will 
 haue tt to belo, Chis onelp is rightly to doe good workes, which 
 thoſe hypocrites do not, which will merit heauen by their chaſti⸗ 
 tp,pouertie,# obedience. Tinto whom I] pray pou are fuch works 
 oftheirg good? Jmy felfe neede them not, neither doe thep profit 
 my neighbour, wherefore it is mere deceit, whereas aname ig 
 giuen to workes as though they did merit beauen; when as thep 
 are nothing worth,neither profitable ta others, Lape vppe thete 
 thinges in pour hartes,and do allo according tothem, In all this 
 text being diſcuſſed from the beginning tothe ending, pehaue 
 thefe two thinges, namely faith and loue. If pe thal keepe thele, 
 „then both the holp natiuitie of Chait thallbe abelpe, commodi⸗ 
 tie,and comfort unto pouand allo pe hall be ſpiritually the chil: 
 dren of bis mother,as Chaiſt Jeſus ig ber childe carnall. 
 
 An expofiticn of the fong ofthe Angelks, 
 Glory be to God onhigh, &c. 
 
 Glory be to God on high,and in earth peace, goodwill to- 
 wards men. Foralmuch as this fang is berp common, and there 
 be fewe that rightly onderfanvett, when ag notwithſtanding it 
 
 con: 
 
- 
 h 
 
 NATIVITIE OF: CHRIST. | 15 
 
 | contapneth manp thinges init, Ithinke good to handle ic fomes 
 
 what at large. Che Angells in this hymne apply three things to 
 
 three: glory to Gov, peace tothe earth, and qood will unto mer. 
 
 The firk is the honour oz gloꝛy of God, with which we muti be: Glory due 
 
 ginne, thacinall thinges prayſe and glory map be afferiben to 7° Coda- 
 
 God,as to him which doeth, giueth, and hath allehinges, fo that ~~ 
 
 none map chalenge anp good thing at all once bimdelfe, neither 
 
 ought to count ithis omme, Glory ts fo duc to Gov onely.that no 
 
 | parttherofmap be deriued to anp other, Adam being perſwaded 
 
 of Satan,went about to take this gloꝛy to him felfe,whereby all 
 
 men fell into the vifpleafure of Gon, ¢ haue that vice fo through: 
 
 ip fired in their mind, that no other thing can be fo havolp pluckt 
 
 | awap from them. Cuerp man pleafech him felfe, no man can a⸗ 
 
 | bide tofeeme that bets nothing,or ig able to noe nothing, where: 
 
 of come aloft all eutils,fo many contentions, warres,and innu⸗ 
 
 merable other diſcommodities. Chis glory Chrik gaue to God 
 
 | bis father, teaching that all our thinges are nothing before Gov 
 
 vbut finnes, which veferue bis wrath and indignation,and nothing 
 
 lelſſe chen glory. Ciitherfore there ig nocaule, that we fhould euen 
 
 neuer fo title pleafe our ſelues or glorp inthem, but rather that 
 
 we fhould be athamen and feare, being fet info great perilt anv 
 
 | confufion, thatfo ail our gloꝛy and pleafing of our ſelues map 
 
 | pafleamap and come to nothing,and we may retopee being deſti⸗ 
 * of our owne glozie, that we map be found ſaued in Chꝛiſt 
 alone, | : 
 
 | « Theferond is peace in earth, Foꝛ, as where the gloꝛy of Gow Where true 
 
 | isnot,and where euery one fecketh bis owne glopp,there can not PF?® — 
 
 be peace, accoꝛding as Salomon ſayth Pꝛouerbn q. Among the ete t 
 
 | “ proudethereiseuerftrife: forontrarimtle, wheretheglonpof 
 
 BGod is knowne,there true peace alfo mutt needes bes Foꝛ why 
 
 | thould thep contend? why ſhould they vifagrees which voe know - 
 
 euetpone of them, thatthey haue no good thing oftheir owne, 
 
 but that all hinges which are, which chep haue, and which thep 
 
 . ave able to doe, come from Oov's to whole power alſo thep com: 
 
 mitall thinges, they in themeane feafon being berp wel content, : 
 
 that they haue Gon fauoꝛable vnto cyem? Howe alfe canit be, 
 
 that when one counteth nothing of bim (elfe and che thinges that 
 
 be his, be ſhould be fo cavefull ofbim (eife and his thingeg , that 
 
 be ſhould moue contention with anp becaule of them? Such be: 
 
 i 
 
 
 
 
 
TE U Se... ra Va a _ Hee ey a 
 
 16 A SERMON OF THE 
 
 leeue that Chait onely ig mane all hinges vnto them, him they 
 
 thinke on,and for him alone thep contend. Hereupon it certainlp 
 followeth that there can be no contention oꝛ diſcoꝛd at al among 
 The peace true Chꝛiſtians: which maner of peace of Chpittians Efap ve: 
 ——— clareth,¢ ſayth: No man shall doe euill vnto an other, noman 
 Fai. Y shall deftroy an otherin my holy hill, that is, inthe Church of 
 Efa.trg. Chritt. Che caule hereof he addeth nert after: The earth is full 
 _ of thekaowledge of God, that ig,for all know God, as to whom 
 
 all good thinges poe belong, and all their owne things thep cons 
 
 fefle tobe nothing but finnes , thep map ealilp therefore haue 
 
 ; peace among them ſelues. Aherefore the fame Clap fapth in an 
 Ht oeber places They shall breake their fwordes into mattocks, & 
 their {peares to make fythes,and one shall not lift vp a weapon 
 
 againſt an other, neither shall they learne ro fight from thence 
 
 forth. Dereupon Chit ts called che King of peace, oꝛ the prince 
 
 of peace,ofiabom Salomon was a figure, who ts called peace: 
 
 able, For Chꝛiſt is trulp called our king Salomö, that is,peace- 
 
 able, which bath reftored peace vnto bs inwardly wich Gov 
 
 through faith in him, and outwardly w our neighbours through 
 
 loue, whereby we live friendlp with all men: and fo by him we 
 
 hai peace euerp where both inwardly, and outwardly in che 
 
 earth. 
 
 ‘Goodwill. The third is good will of men, Not that good will, whereby 
 we worke good workes, but wherebp we take in good part all 
 thingesthat happen, whether thep be good 02 euill , ſweete or 
 
 fower,and do receiue them with a quiet hart, The Angells knew 
 
 that che peacewhich thep div fing of,Choulo be onlp among Chris 
 
 ſtians, which inall thinges doe Depend bpon Chri, and nfurpe 
 
 nothing to them (elues as their owne, Butin the meane fealon 
 
 the world and Satan, which doc erceedingly enuie them, doe on 
 
 euerp fide procure trouble vnto them, and perfecute them euen 
 
 onto the death, fo that thep map looke for no peace or quietnes at 
 
 all of chefe, for Chritt ſayth Joh. 1 6, Inmeyeshall haue peace, » 
 
 but in the world ye shall haue affliction. Therefore it was notes 
 nough for the Angellstohaue foong, peace inearth, but tt wag 
 to be added; and good willtowardesmen, that whenthep, ag 
 
 much as they are able,haue peace with all men, and neuercheles - 
 
 ave continually bated of all men,and doe fuffer perfecation, thep 
 
 map alwaies kecpe a goon mil, wherby thep map take all chings 
 
 in 
 
NATIVITIE OF CHRIST. . 17 
 
 in good parte,and giuethankes to God, howeloeuer he dealeth eons 
 ~ with them, or fuffereth chem to be dealt wich,thep map not mur: Me one 
 mure, butrefiqne and commit themfelues wholp to the will of a — 
 God,pea (foꝛaſmuch as they knowe that God doch diſpoſe € go⸗ pariendy. 
 uerne all thinges, whom they are ſure, that they haue a mercifull 
 and moſt fauoꝛable father vnto them thꝛough Chꝛiſt) they map 
 euenreiopce € be glad in perfecutiong , according to that ſaying 
 of Pauleinthe Epiſtle tothe Romaneg : VVereioyce in affli- 
 ctions and perfecutions. For inalmuch ag thep baue a topfull 
 canfcience and a {ure truſt ofthe fauour of God, they can not but 
 count all thinges for the belt, whatfoeuer happen. 
 Behold what kinde of good will it is in all chinges , whether 
 thep be profperous or bnprolperous,which the Angellsdoe here 
 with bnto men, ¢ fing to be propper to the beleuers, bere fuch Wherecood 
 good willis wanting,there peace cannot long be, en take all willis * 
 thinges in the worſe part, they take nothing tn good part, but do there peace 
 alwapes increafe and Double the euil,bereupon howfoeuer God can notcon- 
 dealeth with them, they like it not, but require that thep map be tnue. 
 dealt otherwife with,and fo it falleth out as it ig tn JPfal, ı 8,wich 
 the pure thou shale be pure,and with the froward thou shalt be 
 froward, that is,with him that counteth all thinges pure to him 
 felfe,and bath that good will in all thinges, whereof we haue ſpo⸗ 
 ken, thou allo dooſt well agree, inäfmuch as he pleaferh thee and 
 all good men, Gut he that is froward, fo that neither thou, nor 
 thofe thinges that are thine doe like him, cannot but difpleafe 
 both thee and all good men. Of this well pleafing one another 
 Paule fpeakerh 1.02.10. Endeuour to pleafe all men,euen as 
 I pleafe all. By what meanes hall this be done > Tfthoutake all 
 thinges in good part,and fuffer others to pieafe thee thou alfo a- 
 gaine fhalt pleafe others, Che matter map be comprehended in 
 one woꝛd: Jf thou wilt be liked ofnone,nothing thall be liked of 
 thee: Sf thou wilt be liken of ail,fuffer that all hinges map be al: 
 ‚ foliked of thee,butfo, that thoudoe not neglect the worde of the How fare 
 Lo. Foꝛ that ought to be preferred before all, without any re- pleafe men 
 gard had ofall mẽ, what pleafech them, oꝛ what difpleafeth them, and fubmic 
 But whatloeuer map be done without tranfgrefling the word of our felues 
 God. qiue place to all, ¢{ubmit thy iudgement to che iudgement vnto them. 
 _ bf others, that thou map take every thing in good part, which 
 Hall chaunce vnto thee, g fo thou thalt haue the good bil, where⸗ 
 
18 A SERMON OF THE 
 ofthe Angelisvinfing, = == . 
 
 Gy this fong tt may be vnderlkood, what nature the Angelle 
 baue, J omit thole thinges which the Philolophers haue drea⸗ 
 med hereof: berets fo vefcriben what the Angells are, chat it 
 can not be moze fullp done, their bare and cogitations being de: 
 
 Thesit  ‘clared, Fir with great top they fing prapfesto God , acknow- 
 thing to be ledging all thinges to be Due vnto him,and therefore doe with an 
 confidered ardent mind, and finging alozifie him, Ag therefore thou woul: 
 a a An: deft chinkeof arightlowip , pure, andobedient bart, prapfing 
 pian God, and alwapes enioping perpetuall gladnes in him, ſo chinke 
 
 alfo of the Angellg : and thou bak now the nature of Angellg,ag 
 Thefecond much ag thep haue to doe with God, Che ſecond thing to be con: 
 thing which fevered inthemis their loue towardes bs, Thinke chat thep are 
 othe the MOf Louing toward vs, which deſire that tt map goc as well with 
 Angels. 0888 with them (elues, they doe noiefle reiopce for our ſafetie 
 - then fo their stone, ¢ euen in this hymne full of loue to vsward, 
 they declare them felues fo affected toward bs, that ſurely, we 
 map thinke and reiopce ofthem, as of moft loutng friends, Chis 
 isto knowe the Angellstruelp , not according to their effence, 
 whereof the Philoſophers doe foolifhip € without frute babble 
 many thingeg,but according to their bart and mind,fo chat albes 
 ft J know not, what their nature is in ic felfe,pet J know what 
 is their chiefe defire,and their continuall worke. Thus 
 much (hall fuffice at this tpme concerning thelong 
 of the Angells,and the frute of the natiut: 
 tie of che child Jeſus Chik. God graung 
 be bis grace, that we may print 
 chele thinges in our hart, 
 according onto them al: 
 foamend our life. - 
 . Amen, 
 
 
 
 
 
 
 
RS 
 
 A SERMON OF D. MAR- 
 TIN LVTHER, OF THE EPIPHA- 
 NIE OR APPEARING OF CHRIST. . 
 
 Matth.2. 
 
 Verfe.1. Hen Iefus then was borne at Beth- 
 lehem in Iudea, in the dayes of He- 
 rod theKinge, beholde there came 
 
 wife menfrom the Eaft to Ierufalem, 
 
 2. Saying, whereis that king of the Iewes that is 
 borne? for we haue feene his ftarre in the Eaft, 
 and are come to worfhip him. 
 
 3 When kinge Herod hearde this, he was trou- 
 bled,and all Ierufalem with him: 
 
 4. And gathering together all the chiefe Prieftes 
 and Scribes of the people, he askedof them, 
 where Chrift fhould be borne. ; 
 
 5. And they fayde vnto him, at Bethlehem in Iu- 
 dea : for fo itis written by the Prophet, 
 
 6. And thou Bethlehem in the lande of Iuda, art 
 nottheleaft amonge the Princes of Iuda: For 
 
 _ out of thee fhall come the gouernour,that fhal 
 feede that my people Ifraell. 
 
 re Then Herod priuily called the wife men , and 
 diligently inquired of them the tyme of the 
 ftarre that appeared. “ 
 
 8. And fent themto Bethlehem,faying: Goe and 
 ferch diligently for the childe,& when ye haue 
 found him,bring me worde againe, that I may 
 
 B ij 
 

 
 
 
 = Br: 7 on 
 = 
 
 20 A SERMON OF THE EPIPHANIE 
 come alfo and worfhip him. 
 9. Sowhen they had heard the king, they depar- 
 3 ted: and loe,the ftarre which they had feene in 
 the Eaft,went before them,till it came & ftood. 
 ouer the place,where the childe was, 
 10. - And whenthey fawe the ftarre, they reioyced 
 with an exceeding greatioy. 
 it. And went into the houfe, and found the childe 
 with Marie his mother,and fell downe,& wor- 
 fhipped him, and opened their treafures and 
 prefented vnto him giftes,euen golde, & fran- 
 kincenfe,andinyrrhe. | 
 
 ARES € celebrate this day anoble, and moff comforta: 
 W Of) vie feat, concerning the appearing of the Lorde 
 RAW Telug,wbo appeared,a {pectal comfort to al them 
 — NIG which feeke him with a fronge faith: firk ta the 
 
 K wife men which came from the Ealt: fecondip ta 
 John the Baptiſt, when being about thirty yeares okage be was 
 baptized of him in Joꝛdane, and the holy Ghoſt and voyce of the 
 father gaue teſtimonie of him, that be is the ſonne of God: third⸗ 
 lp when be ſhewed his glorp and power tna miracle, wherein he 
 turned water into wine at amariage, whereby he would procure 
 reverence and eftimation to matrimonp,which now/ Alas )is af 
 ter a fhamefull fort togne,contemned, and retected of the ope € 
 big adberents as acertaine miferable and wpetched fate. For 
 whatfocuer God hath odained, that of the world is concemned: 
 whereof at conuenient time we willfpeake more, and we haue als 
 ready ag Ji thinke waitten {ufftcient therof, ow we will fpeake 
 in few woꝛdes of the fir appearance, 
 
 The wile menof Arabia, which were induſtrious men, and 
 without all dout gouernours of that countrie (as it was at that 
 timethe maner in thoſe partes) when they bad feene the ſtarre in 
 the Catt, boeaking ofalldelape, made hatte co Jeruſalem, dili⸗ 
 rently fecking for the kinge of the Jewes being newe borne, 
 Ahere we ought to marke, that they could neither eeke nop 
 
 
 
 
 
 
 
 
 
 
 finde 
 
u Au a A nn | 
 Fy al i 
 al Tas 
 
 OR APPEARING OF CHRIST. 21 
 
 finde out this king, the Lorde Chꝛiſt, but bp che ſtarre going be: 
 fore them,which atthe lat ledde them fo farre, that by the word 
 of God they were certified, where this king wasto be found. Do 
 alfoisit with vs: we cannot finde Chptt without the Gofpeil, Wihoveths 
 Without the word. of God. Chat muk ſhew him onto vg, ¢ bringe sued by 
 hg thither, where we may finde him: which then onelp ig Done, faich,we can 
 when we recetue the fame Golpell by faith , otherwiſe, although not finde 
 we haueit,beare it,and know tt, it profiteth bs nothing at all,we Chriſt. 
 ſhall not therefore finde him, no moze furelp then the Scribes 
 founde him , whonotwithanding had the Scriptures reanily, 
 and ſhewed the wap to other , not comming into tt them felues, 
 for the thing did not touch their harts. Chey did droulily neglect 
 thatking , whom with great fighes they bad looked for manp a: 
 ges. Ciherefoze itis not enough chat we baue the Golpeil, o2 
 that we beare it,but we muff beleue it, and lap itp inthe fecretg 
 of our bart otherwife we hall neuer finde Chit. Here alfo pou 
 fee,that it doth not (kill, whether one be learned 02 unlearned, in- 
 firucted inmanp places of Scripture,o2 in few, onto whom Gon 
 giveth the grace, he eniopech Chait. Derelpecterh not the per: 
 fon, but whom be mawerh be ts dꝛawne, although inthe meane 
 feafon he pꝛouideth chat the Golpell be alwayes preached. 
 After therfore that thefe wife men had found the child Chriſt, 
 the king of the Hewes at Bethlehem, together with Joſeph and 
 Warie.by the ſhewing of the Scripture ¢ guiding ofthe farre, The wife 
 thep were nothing offended at the poore eftate of the childe , but men are not 
 being taughe bp che woꝛd, acknowledged that Chita for the Bel: ee at 
 fiag and king ofthe Tewes , whom the Jewes had looked for fo Pc“ 
 Many peares,¢ opened their treafures before him, offering unto cate of 
 bim golde,frankincenfe and mparhe, Therein agatne we ought Chritt. 
 to marke the nature of faith , that it isoffended at nothing, but 
 cleaucth to the word onelp and nothing efteemeth thofe thinges 
 that thine outwardly. Theſe wile men doe not therefore difvapne 
 neither turne backe, becaule the child together with bis parents 
 were withoutall pompe in pouertie and miferie, and nothing 
 lefle chen a kinglp child appeareth onto them , but they nor on, 
 and vndoutedly acknowledge him for a king, ag thep had learned 
 concerning him out of the Scriptures. Wozeouer thep giue vnto 
 him the honour meete for a king, they offer moſt prectous gifts, 
 which they had brounht,being even of the bet ion , outoftheir " 
 ttt, 
 
How the 
 world dea- 
 leth with 
 the poore 
 
 and afflicted. 
 We muft 
 
 not efteeme 
 thofe things 
 which feeme 
 precious to 
 the world, 
 but thofe 
 which to rhe 
 world feeme 
 conrempti- 
 ble and of 
 
 no value. 
 
 4 Asian, A a ae rt re en Dil 
 N ’ en ee 
 
 22 A SERMON OF THE EPIPHANIE 
 
 owne countrie, owe the world would haue done no fuch thing, 
 but according tothe maner thereof, would haue looked for gar⸗ 
 
 ‘ments of purple,and refozt of feruaunts, and handmaydens. In 
 
 ſuch places it ig wont to beſtow bis giktes, to wit, where there 
 is great plentie and abundance of thinges before: pea itis of that 
 qualitie,that it vepriueth the poore and afflicted of thofe thinges 
 that thep haue, it taketh bꝛeade out of the mouth of the hungrp € 
 needie, which haue nothing, but as thep get it hardly, by labous 
 ring fore all that they ave able, 
 
 Cibereof we haue colearne, that ik we will honour Chik 
 wich thefe wife men, we mutt hut our etes, and turne themfrom 
 all that which feemech fapze, goodly and noble before the worlo; 
 Neither mult chou be offended o2 abhorreic , tf anp thing feeme 
 vile contemptible and ridiculous bnto the world: : let this (uffize 
 thee that thou knoweſt that ic pleafech God, which is inbeauen, 
 Cake heede bnto thy felfe concerning thofe thinges, which thine 
 before the world exerciſe thy felfe inthole workes, which feemz 
 vnto reafon foolith and light, as are,to belpe the needie , to com: 
 foot the afflicred,¢ to count the calamitie of thy neighbour, thine 
 owne. If thou thale be diligently erercifen in thele , and faith bes 
 ing chp guide, ſhalt endeuour rightly co apply thy felfunto them, 
 then other workes which haue a fayre ſhewe, as to inſtitute mals 
 fes,to be occupied in vigils and peares mindes,to build cemples, 
 and fuch like follies, (hal by them felueg be pluckt out of chp hart 
 tbhanifh away, vnto which workes, furelp now almoſt the whole 
 world ts addicted : thep are in deede fayre in the berp outwarve 
 ſhew, and fecme to be very prectous , when as notwithſtanding 
 they are an abhomination bute God, But whatlacuer Goo hath 
 commaunded, as to Doe gaod to our neighbour,and to be touched | 
 with bis aduerfities no lefle then wich our own,to beare a friends 
 Ip and well willing minde toward him , thele ave neglected , aud 
 tn che epes of the world appeare trifling and foolith : whereupon 
 we doe greatly abhorre them, Dow commeth this to paſſe? Euen 
 therefore becaufe they haug no goodly thew sutwardip, Ano the 
 common people of Germante are wont to fap: Chae which ſhi⸗ 
 neth not, oꝛ bach not afapze ſhew, is nothing fet bp. 
 
 Woreouer God doth looner fuffer him felfe to lacke his owne 
 honour and due ferutce, then that he woulde have vs to leaue of 
 from doing our dutie coward our neighbour, as Chit ee 
 
 Matth, 
 
u. ul 
 
 OR APPEARING OF CHRIST. 23 
 
 Matth.5.1f chou bringthy giftto thealtar, and there remem en 
 
 breft that uy brotherhath ought againft thee,leauethere thine the feruice 
 
 offering before the altar, and goe thy way: firltbe reconciled which we 
 
 to thy brother, andthen come, and offer thy gift. Here pedoe offer him, if 
 
 moft plainly both beare and fee,that Gov will not be ferued, vn⸗ eee 
 
 leg we firſt goe to our neighbour, andbe reconciled to him. For yuraour 
 
 the fame caufe alfo Gov reiecteth the facrifices of the Jewes, ag neighbour. 
 
 it igin p Prophelie of Clay chap, 1 for that thep div neglect thoſe 
 
 thinges which were moze neceflarp,namelp mercy anv faich: for 
 
 thug be fapth : VVhy offer ye fo many facrificesvnto me? Iam 
 
 ful of the burnt offerings of weathers, & of the fat of fed beatts, 
 
 Ihaue no pleafure in the blood of bullocks,lammes,& goates, 
 
 VVhen ye cometo appeare before me treading in my courts, 
 
 who hathrequired this at yourhandes ? Offer me no mo obla- 
 
 tions, for it is but loftlabour: incenfe is an abhominable thing 
 
 vnto me. I may notaway with your newe moones, your fab: 
 
 bathes, & folemne meetings, your folemne affemblies are wic- 
 
 ked.] hate your new moones and appointed feaftes euen from 
 
 my very hart,they make me weary,] can not abide them. V Vhé 
 
 ye hold out your handes, Iwill turne mine eyes from you: and 
 
 though ye make marty prayers , yet I will heare nothing at all, 
 
 feeing your handes are full ofblood. VVashe you, make you 
 
 cleane,put away your euil thoughts out of my fight, ceafe from 
 
 doing of euill.Learne to doe well, apply your felues to equitie, 
 
 deliuerthe oppreffedghel pethe fatherles to his right, defend the 
 
 widow, € fo forth ag is there rebearfen of Efap, By thele woꝛds 
 
 of Efay pe fee what God requireth,¢ what be allowech, Tihen 
 
 we neglect thole workes, by which our neighbour ts ferued,he as 
 
 gaine will neglect bs. For whatfoeuer benefit we beftow vppon 
 
 our neighbour,that we beſtow vppon God and Chriffhimfelfe, 
 
 as he all pronounce inthe laſt iudgement: VVhatfoeuer ye Mash.25 40 
 
 haue done to one of the leaft of thefe my brethren, ye haue 
 
 done it vnto me. God will 
 Chen thou hearet this, thou wilt not gloꝛy much, ofthe tem: coor, noc the 
 
 ples which thou hatt builded, 02 males which thou batt founded, works which 
 
 For then he witlfay: whathaue J to noe with thy temples and we haue in- 
 
 Wailes ? what with chine altar and bells ? thinkeft chou that J vemted.buc 
 
 am delighted with fones,and wood, with bells and banners?Are hie DS 
 
 not all thinges mine fit: Heauen is mp ſeate, andthe earth ig pach com- 
 
 kit, maunded. 
 

 
 24 A SERMON OF THE EPIPHANIE 
 
 mp footeftoole, Cio commaunded thee to build tempieg?T baue 
 fet liuing temples before thee,thele are to be edified,nourithen,e 
 relieued but thou hat bene occupted wit other triflles,which I] 
 Haue not commaunded,3| know thee not, awap with thy temples 
 and mafles : pe ought to haue put pour truff in me onelp, but all 
 pour Delight conſiſted in {uch workes,as though it had bene pour 
 purpofe by ſo doing to wꝛeſt heauen from me, &€ that J map com: 
 prehend all in a bꝛiefe fumme : whatloeuer I bane commaunded, 
 that hath bene of pou neglected: and whatſoeuer J haue deteſted 
 and alfhorren,that pe haue viligentlp done : this therefore I will 
 requite pou with again, J know pou not, pc map relort onto that 
 god Which hath commaunded pou to doe thele thinges. 
 
 Dere therefore let vs learne, how the wife men did nothing ab- 
 horre the pooree on euery fine miferable appearance of this ine 
 fant and big parents, that we alfo map be fo affected toward the 
 miferable and pieifull effate of our netahbours,¢ may be perfwa- 
 ded that we doe find Chari tn them, that whatſoeuer ts beſtow⸗ 
 ed bpon them, Chꝛiſt doth acknowledge it ag beſtowed bpon him 
 
 Thekingdé felfe. Dis kingdom conſiſteth in the pooꝛe, deſpiſed ¢ abiects, vea 
 of Chri in the bolp croffe,in contempt, in perfecution, in affliction + mi: 
 wherein it ſerie, as Paule fapth out of the Plalme: for thy fake we are kil- 
 confifteth. led all the day long,and are counted as sheepe appointed to be 
 — flaine.Jn an other place alſo he ſayth: we are made as the filth 
 dc, ; H of the world, the ofskowring of all thinges. Ttherefoze Chꝛriſt 
 fapd to bis difcipleg, when he {ent them forth to preach in Judea: 
 Maith.10.16 Behold I fend you forth as sheepe in the middes of the vvolues. 
 Thep now that ſeeke Chzift anp orher where then infuch a con- 
 téptible forme, inp croffe,® in perfecution,do not find hin. Che 
 wife mé did find Fking Chat being newly borne, notin Herons 
 court,not among the Pꝛinces # prieſts, not at Dierulalem, in fo 
 noble and famous a city, but at Bethlehem in a Table,with poore 
 and defpifed creatures, namelp Joſeph and Marie, In a ſumme, 
 Chriftwillchere be foũd, where aman would leat ſeeke for him, 
 But we mull diligentip confiver alſo, what chefe wile men fig: 
 nified bp cheir giftes.. For aflureolp thep fhewedby them, that 
 tied ie this child is a king, and not a king onelp,but alfo God and man. 
 —— 5 In offering gold they acknowledged him for a king, ag ikthey 
 their offting Would fap : Lie bring vnto thee gold,not that we would thereby 
 ef gold. enwich thee. For gold, Gluer, and whatlocuer is made is — be⸗ 
 | | ort, 
 
OR APPEARING OF CHRIST, 25 
 
 fore, but hereby we acknowledge thee to be a mot mighty king ’ 
 ouer all thinges. So we alfo offer gold vnto Chꝛiſt, when we ac: How & she 
 knowledge him for our king and Lord: bur vnto this is required nn 
 avery ttronge faith, For tf J ought to acknowledge him tor mp 1 
 king and Loꝛd, all mine owne willmuft be ertinauithed , thatit 
 
 reine nothing atallinme: for Chait onelp mut reigne ¢ rule 
 
 in me,thathe may doe whatloeuer tt plealech himin me,and con⸗ 
 
 cerning me,all chinges mult be committed unto him. So the le- 
 
 per in Matthew did,which ſayd onto Chriſt: Lord, ifthou vvilt 
 
 thou canft make mecleane. Therefore mp will mut be vtterly 
 ertinguifhed in me,ifp I willhaue Chik to reigne in me. Chik 
 
 alfo fuffered not his owne will torule, but he alwayes ſubmitted 
 
 bimlelfe co the will of his father , which be teftifieth tn the fire 
 
 chapter of the Goſpell by S,Tohn: 1 came dovvne from heauen, 
 
 notto doe mine ovyne wvill , but his vvill yvhich hath fent me. 
 
 Dea he obeped his father euen vnto death, and fubmitted him 
 
 felfe wholp to his will, THe imitating thigerample, which ts 
 
 waitten for our fingular confolation, ought tofubmit our willto 
 
 God and his Chritk and to reſt confiventlp ppon him, De know: 
 
 eth howe to bꝛinge the matter notably wellto pafle , ag it ts ſayd 
 
 yp fal. 2 7. Commit thy vvay vnto God, and pur thy truftin him, 
 
 and he shall bringeitto pafle.. And alitle after: Hold thee fill 
 "in God, and fufferhim to vvorkevviththee. Such fentences 
 
 ought to prouoke bs , patiently to fuffer the willof Gon in bs, 
 
 whether ſweete hinges oꝛ ſowꝛe, commodities o2 diſcommodi⸗ 
 
 ties come bnto bs: for be knoweth with what temperature to lap. | 
 
 them bpon vs. Bleſſed is he chat beleueth thele thinges from bis 
 bart. Aho being fuch a one,canbe troubled with. {agow’Such a 
 manbowloeuer be be hädled, whether he be burned o2 Drowned, 
 
 caſt into prifon,o otherwife grieuouflp delt with,be taketh all in 
 
 Hood part» For he knowerh that chele hinges hall turne to hig 
 commoditie. After this fort doe we allo offer golde with the wile 
 
 men „when we take away rule from our owne will, and do ſuffer 
 
 Chri to worke in bs accopdinge to bis. will ¢ pleafure. CTAhere⸗ 
 
 fore thep arehppocrites, which knowe not to fuffer the will of 
 
 God, but howſloeuer he vealech with them, haue alwapes,where: 
 
 of thepdoecomplapne. Thep forfooth ſuppoſe, that whatfoe- 
 
 uet thep thinke,tt hall haue fuccefle according to their thinking, 
 
 Ff it fall out otherwiſe, they are angrie,thep do not patiently [uf 
 
 
 
Frankincefe 
 whatit fig- 
 nified,and 
 when we of- 
 fer the fame 
 vnto Chrift. 
 
 JIob.1.21. 
 
 Myrrhewhat 
 it fignitied. 
 
 36: A SERMON OF THE EPIPHANIE 
 
 fer perfecution and contempe: they murmure , they finde fault, 
 and bere when thofechinges happen, no otherwiſe then horſes 
 being firred vp with furie o2 rage. Qo therfore by refitting thep 
 ftape the kingdome of Chri fromthem, and deprive Chit of 
 gold, which notwithſtanding thep ought to offer and prefent un: 
 to him,that is,thep them felues will beare rule,¢ doe not vouchs 
 fafe to acknowledge Chꝛiſt for their king and od, 
 
 Gy frankincenfe they refemblen diuine honour, which we thé 
 offer vnto him, when we confetle, that whatfoeuer we haue, me 
 muff acknowledge it to haue come from God, and that wehaue 
 it freelp , and without anp merit of ours : Therefore all theſe 
 thinges are to be afcribed unto him, as tothe true Lord, neither 
 mutt we glorie one whitte inthe goodthingesrecetued, but hig 
 glorie istobe ſought in them, And ik he take them from bs as 
 gatne, we ought to (uffer him with quiet mindes, and to bleſſe 
 him with the beloued Job in chefe woꝛdes: Naked came J out 
 of my mothers wombe,and naked shal Ireturne thither again: ~ 
 the Lorde gaue, and the Lorde hath taken away, bleffed be the 
 name of the Lord. Ant fo we ought to (uffer all misfortunes and 
 aduerſities, as if Goo him (elfe id caſt them bppon our necke, fo 
 that none thall be able to offende vg , vnles he take aap Chꝛiſt 
 from bs. JQot fomuche as a heare of our heades that periſh, ag 
 Ch ꝛiſt ſayth to his Difciples Luke 21. Therefore whatloeuer 
 thal moleſt bs, what aduerfity focuer (hal come bnto vs,‚we ought 
 neuer to fecke anp other God, we ought no where to ſeeke any o- 
 ther belpe and-.comfozt,then of Chpitt alone, Chis ts he which ig 
 made bnto bs of Gon the father, wiſedom, righteouſnes, ſanctifi⸗ 
 cation and redemption, Chenonelp we offer unto Chꝛiſt that 
 right frankincenfe of Arabia, when we flie vnto him alone in our 
 calamities afflictions,and anguithes , But they chat ſeeke after 
 fraunge helpes and comforts, ag of Sorcerers, Hitches, and 
 fuch like , they doe not offer frankincenle unto Chik, but fin: . 
 king brimffone, whereinthey hall be burned fo2 euer, for that 
 they bate not beleued and truſted in Chꝛiſt. 
 
 By mprrhethep fianifiev a mortall man: for with mparbe 
 bead bodies were anointed , that for certaine peares they ſhould 
 not putrifie, Now myꝛrhe ig aftronge and bitter iutce, which 
 diffillech fram the trees of Arabia, like bnto gumme, oꝛ ag wich 
 vs rofen iſſueth out of the pine tree, the firre tree,ec, But then 
 
 we 
 
OR APPEARING OF CHRIST. 27 
 When we 
 
 weoffer mprrbe bnto Chꝛiſt, when we firmelp beleeue that he "Sie 
 bp his death hath nuercome finne, Satan and bell, And this is Varo Chain 
 ſpeciall faith. Ifwe doe but a litle dout here, it ig not well with 
 bs. But ifF beleue from mp hare.that death, ſinne, the deuill, and 
 bell are ſwallowed vp inand bp the death of Chott, J hall not 
 be afraiy of chem all. I thali eafilp ve preferued from rottennes 
 which death beingeth, when J hauempzrbe, that ts, che death of 
 inp Loꝛd Chꝛiſt in my body and ſoule, this will not fuffer me to 
 peri), So ſtronge and valtant a ching ig faith, onto which euen 
 all chinges are pollible,ag Chꝛiſt fapth War.o, Mere muſt we 
 fearne datlp mith our Lord Chit to bring onder our old Adam, 
 and co moztifie his concupifcences, by the croffe,and tentationg, 
 not that crofle which wedoe chofe, but which Chait lapech on 
 b8, let bs beare tt patientlp and with a willing mind, that fo our 
 body map be fubdued, and made ſubiect to the ſpirit, that being 
 fo buried wich Chꝛiſt through baptifine, we map be rayſed bp a: 
 gaine with him, and be alone may reigne and liue in bs, Dereun- 
 to vehemẽt ighing ig required, which the halp Ghott doth make 
 in vs for our fake, as Paule ſayth Rom,8, that Chri willbelpe 
 bs,to keepe under this pnrulp and obftinate fleth,that ic prefume 
 not too licentioully,¢ thrutt the noble fouleintothe mpre, Chis 
 our baptiſme Doth fiqnifie, to wit, no other thing then that that 
 olde and finking Adam be moptifies, and buried, which we ale 
 wapes ought to reuolue in our minde, feeing that ag long ag we 
 liue here.finnes doe remapne in vs. Therefore altwapeg fome 
 thing muff be repapzed in vs without all intermillion, thaough 
 the cogitation of baptiſme as it were ina boule decaped through 
 oldnes euen bntillfuch time ag we depart thislife, Mhereof . 
 Waule entreateth in very goodly woꝛdes Rom.6, which are dili⸗ 
 gently tobe marked of vs, now he fapth thus :Knovv ye not that 
 all vve,vvhich haue bene baptized into Iefus Chrift, haue bene 
 baptized into his death? VVe are buried then with him by ba- 
 ptifme into his death, that like as Chrift vvas raifed vp from the 
 dead tothe glorie of the Father, fo vve alſo shoulde vvalke in 
 -nevvnes of life,For if vve be planted wvith him,to the fimilitude 
 ofhis death : euen fo shallvve be to the fimilitude of his refur- 
 rection, knovving this, that our old man is crucified vvich him, 
 that the bodie of finne might be deftroyed, that henceforth vve 
 should not ferue finne.For he that is dead, is freed from finne. 
 
Three thigs 
 to be confi- 
 dered in 
 Chriftes Ba- 
 ptifme. 
 
 28 $A SERMON OF THE EPIPHANIE 
 
 VVherefore,if we be dead with Chrift,we beleue that we shal 
 live alfo with him, knovving that Chrift being rayfed from the 
 dead, dieth no more : death hathno more dominion ouer him; 
 For in that he died, he died once to finne, butin thathe liucth, 
 he liueth to God. Likevvilethinke ye alfothat ye are dead to 
 finne,but are aliue to God in Jefus Chrift our Lord. Thus much 
 concerning the firft appearance. 
 
 Now we will {peake fomewhat of the ſecond, that is ofthe ba- 
 peifine of Chik, Inthe baptiſme of Chꝛiſt three chinges are to 
 beconfidered: Chefirk, thatthe heaucns were opened, when 
 be was baptized. The ſeconde, that the holy Ghoſt was ſeene 
 in the likenes of a doue, Thethird, that the voice of the father 
 was heard, which fapd : Thisis my beloued ſonne, in vvhome I 
 am vvellpleafed. WWbereas Chriff vouchſaued to be baptiſed 
 with water,he bath hallowed baptifme, ¢ made che water there- 
 of holp, p he which is baptised inbis name , might become like⸗ 
 wife holy and cleane fromfinne , and might baue the beauens o- 
 pen, JRow Chri was not baptized for himfelfe,for he was not 
 infected with the {pot of any ſinne, ag S. Peter lapth 1. Pet.2. 
 De behaued him felfelike vnto good Wbifitian, which before 
 the ficke doth frft vxinke fone bitter potion , that the ficke map 
 more gladly and boloIp doe the fame afterward. Foꝛ we in bap- 
 tiſme drinke a bitter potton,namelp,the moatification of the olde 
 Avam, which with the bitternes thereof doth greatly trouble vs, 
 Foz that dipping into the water or fprinkling wich it doch ſigni⸗ 
 fie nothing elg but that that old Adam ſhould perifh edie. Chis 
 is greatly furthered hy the crofle, which Gov according to his 
 Diutne will lapeth pponvs, which we ought not to catt from vg, 
 but beare tt willingly € wich a patient mind, But that this might 
 be eafier for bs to doe cuen Chꝛiſt hath taken tt vpon him felfe, he 
 fuffered him felfe to be baptizcd , and tooke his crofle and caried 
 itnothing reſiſting or gapnefaping , and fo mas obedient to hig 
 father vnto the death, euen the death of the crofle, as Paule ſaych 
 Pbilip,2.that he might deltuer vs from finnes,and might againe 
 appeafe bis heauẽly father, which furelp he div of big mere grace 
 without any deſert ofours; whereof we haue baptifine a figne € 
 pledge,ag Paule ſayth onto Titus: But vvhen chat bountiful- 
 nes and that loue of God our Sauiourtovvard man appeared, 
 not by the vvorks of righteoutnes, yvhich yve had done, but ac- 
 
 cording 
 
—— 
 4 OR APPEARING OF CHRIST. 29 
 
 cording to his mercy he faued vs, by thevvashing of the nevve 
 birth,and the renuing of the holy Ghoft , yvhich he shed on vs 
 aboundantly,through lefus Chrift our Sauiour, that vve being 
 iuftified by his grace , should be made heires according to the 
 hope of cternall life. 
 
 Hecondlp the holp Gholt appeareth here in the ltkencs of a 
 Doueswhen Chꝛiſt is baptised, whereby ts fignified that we alfo 
 doe receiue the holy Ghoſt in our baptifme, which ruleth and quis 
 Deth bs according to the will of God, which ts prelent with vg, € 
 helpech vs inbearing the burden of the holy crofle, which exhor⸗ 
 teth vs,is inffant bpon bs,enfo2cerl vs,and when we peld tothe 
 burden of the crofle, is prefent and helpeth vs: if we fall,rapfeth 
 bs bp againe,and ts with bs ag a certeine faichfull companion in 
 out iornep, He alfo maketh the burdenof the crofle light, which 
 we were verp bnable to beare,ifhe did not put to his helpe. If ſo 
 be that thou fall into finne, remember to goe backe vnto thy Ba⸗ 
 ptifme,for chis is the onelp hip, wherein we pafle ouer,ZUihere: 
 fore take heede of them which make two tables, wherbp we paſſe 
 ouer the fea of finnes,namely baptifine and repentance. Beleeue 
 them not, whatloeuer they handle, itis mere deluſion: baptifme 
 ig the beginning of repentance. As often therefore ag thou fallett 
 intofinne, haue recourſe vnto thp baptifine, there chou ſhalt a: 
 
 gaine obtaine the holy Ghoſt, wha may be prefent with thee, For 
 
 repentance is nothing elfe,but a diſpleaſing of him ſelfe, a dete⸗ 
 fing of his wicked life, and arenuing of the man, which ts re- 
 prelented in baptifine. After luch arenuing of the life, followeth 
 the praple of God, and thankesgiuing onto him for the grace res 
 ceiued, then {uch a man burſteth forthe bebaueth hjm (elf friend: 
 Ip toward bis neighbour,¢ doth good to him in all hinges, Chis 
 is fiqnified bp that,that the holy Ghoſt appeared ppon Chꝛiſt in 
 thelikenes of adoue: for adoue wanteth the gall, Such they aifo 
 become, which recetue the holy Ghott inbaptifme,to witte, they 
 are gentle and without ali bitternes toward ail, 
 
 The fecond 
 thing to be 
 confidered 
 
 in the bap- 
 tifme of 
 
 Chrift. 
 
 Thirdly, the vopce of the father isheard inthe baptiſme of The third 
 
 Chꝛiſt, which faprh : Thisismy beloued Sonne, invvhom lam 
 
 thing to be 
 
 confidered 
 
 well pleafed. This is that Sauiour, which oeliuereth os from in che bap- 
 the tyrannie offinne, death, Satan, and hell. And here we muſt tile of 
 
 learne,bo we mut come vento Gov, Me that oefireth tobe the 
 Krations € deare childe of God the father, muſt attaine onto this 
 
 Chrift, 
 
Pe 
 
 Ls ont A SERMON OF THE EPIPHANIE 
 
 through Chritt, through bim alone the beloued fonne,who fitteth 
 inthe bofom of bis father: vnto whom alone the father looketh, 
 without whom he alloweth nothing, and whatfoeuer pleafeth the 
 father,ic pleafeth bimt in re(pect of this bis fonne. Therefore be 
 that defireth co moe to p father,mutt cleaue to this beloued fonne, 
 muft lay bim (elfe bpon bis backe, For by this voice all tities ale 
 beit they ſeeme very goodly and holy, are taken away, nothing ig 
 of value or eftimation with the father but onely this his beloued 
 fonne,he is in bigs efpeciall fauour, Now be that delireth to be in 
 fauour wich the father,and to be beloued of him, lec him flie into 
 the bofom ofthe fonne, bp whom aftermard be findeth accefle to 
 the father, as JDaule ſayth Ephe. 1. that thꝛough Chrit we are a- 
 vopted without this Chaꝛiſt we are the enemies of Gon, Ahoſo⸗ 
 euer therefore cleaueth to Chꝛiſt through faith, he abidech inche 
 fauour of God, he allo fhall be made beloued and acceptable, ag 
 Ci rift is,and Hall haue felowhip with the father and the fone, 
 Gut where this is not done,there ts nothing but math, there no 
 honeſtie, no bertue,no free will,neither praper,nor fatting.no2 o- 
 ther workeg thall profitschou (hale but trifle with all thele, For 
 this ig a mot mighty, and mott ercellent voice: Chis is mp be- 
 loved fonne, in whom all thinges confift and are comprehended, 
 which are extant in the whole Scripture, Euen as all things are 
 deliuered into the handes of Chet, and gathered into one, that 
 they may obey him, as S. Paule ſayth. Foꝛ when God fapth: 
 This is my beloued fonne, bp fhewing Chrift only, and ſhewing 
 and naming no other, he maketh it plaine enough, that none ig 
 big beloued fonne belide him, If fo be chat other are not beloued 
 fonneg,it ig certaine that they are the chilozen of wath and indigs 
 nation, For if there were moe beloued fonnes, be would not lo fee 
 forth ¢ thew this fonne alone, ſaying: This is my beloued fonne, 
 neither would turne his epes onto him onelp,and glorp of him as 
 lone, as though be knew no other, Foꝛ the words feeme to Hew, 
 that be did viligentip looke about, € pet founde none,befive him, 
 of whome he ſayth: this ts be, as il he ſayde: Here at the lat II 
 haue founde (uch a one ag pleafech me, and is mp beloved fonne, 
 all other generallp are not fuch. 
 
 MPoꝛeouer, theſe woꝛdes are not fo onelp to be vnderltood, that 
 
 itis ſhewed by them that Chꝛiſt is very God, asthe Epiflleto 
 the hebꝛewes ſayth: Vnto which of the Angells faydheatany — 
 
 time, 
 
 | 
 
 | 
 
 | 
 
Ne oO eee. —~ 
 ——— * ‘bi dint: pune tobi 
 + at a 
 
 .OR APPEARING OF CHRIST. - 31 
 time, Thou art my Sonne, thisday begat I thee? andagaine, I 
 
 will behis father,and he shall be my fonne,&c. ff 0} itis mot 
 certaine that Chit in thefe wordes ig declared to be the true and 
 
 _ natutallfonne of God, ſeeing that this word was never ſayd to as 
 . np creature, Howbeit he hav bene ag well the fonne of God, aud 
 | han foremapned for euer, as be bath bene from euerlaffing , al- 
 
 though this had not bene (poken vnto vs from heauen,neicher ig 
 anp thinge added or taken alway from him bp this name, but we 
 mutt chus thinke ¢ perfwade our ſelues, that fo ercellent a praiſe, 
 
 | and fo noble honour of Chott was {fpoken for our caule.. $02 he 
 
 
 
 
 
 him felfe witneſſeth in John, that this came not becaufe of him Lh. 12.30. 
 ‚ Telfe,but for our fakes.De hath no neede that tt ſhould be fapd on: 
 | tobim,that be is the fonne of Gon, De knew this before, hath 
 from euerlafting & bp bis nature,that which be beareth.cabere- 
 
 fore when thatis conceiued bp bopce and word, it pertaineth to 
 
 | be,and not bnto Chik. Chpitk without che woꝛd, ts (uch ag bets 
 | faidto be,@Tie haue che word without him,of whom it ig ſpoken. 
  Wiherefoge we muſt lap laſt holo vppon che word without the el« 
 | fence,euen as be bath the effence without the word, 
 
 But what doth his word? it teacheth bs to know Chit, in 
 
 | which knowledge our faluation confifteth,as Elap, Paule, and 
 | Peter doe witnes. But how doth it teach vg to know him? ſo· that 
 
 bets the fonne of God, and doth efpectally pleale Gov his father, — 
 by which wordeg Gon cheereth the hartes of atl the fatthfull,and - 
 greatly delighteth them with mere comfort, and heauenly ſweet⸗ 
 
 nes. Dowetsthisdone >TUhen I knowe,and am (ure. that this 
 
 man Chiff ts the fonne of God and doch in all chings pleale the 
 father, whereof I mutt be mot fully perſwaded: forafinuch a8 
 the diutne maieſtie doth confirme this by bis voyce from heauen, 
 which can noclpe,wherebp Jam certatne , that whatloeuer that 
 man doth Ipeake and worke, thep are the mere wordes € works 
 of the beloued fonne, which are aboue mealure approucd of Gov, 
 
 |, This therefore F doe ſingularly well marke,and lay vppe tn the 
 
 bottom ofmy harte. Ahen as therefore J doe hereafter heare 
 
 Chꝛiſt ſpeake, oꝛ ſee him doe any thing, and that for mp commos 
 
 bitte, which furelphe euerp where doth, (for he ſayth, that he 
 both and fufferech all chinges for vs, chat be, came to ferue and 
 not that he ſhould be ferued, ) then I] remember thele wordes of 
 
 | thefather, thathets the beloued fonne, then J am enforced to 
 
Er re ome F Tee bie. | 
 Pu r 
 
 — 
 
 32 A SERMON OF THE EPIPHANIE 
 
 thinke,that all that Chait ſpeaketh, doth, and fuflereth, and that 
 for my fake,both finqularly well pleafe Goo, 
 
 Rowe howe can God poure out him felfe more iiberally, orꝛ 
 ſhew him ſelke more louingly and ſweetely, then by ſaying, that 
 it doth pleaſe him from ᷣ hare, that Chꝛiſt his ſonne doth {peake 
 fo gently with me, Doch with fo great affection looke vnto mp 
 commoditie, and with fuch vnuſuall louc fuffer,dpe,and do whats 
 foeuer for mp fake, Doeſt thou dout, chatif mans hart did with 
 vue fenfe feele {uch fauour of Gon in Chꝛiſt, to wit that he doth ſo 
 much for our fakes,it would not for top burt into moſt ſmall pee- 
 ces? for then tt wouldve looke inta the depth of the diuine breaſt, 
 pea and into the exceeding and eternal goodnes and loue of ¢ God, 
 which be beareth toward vs, and hath borne toward vs from e⸗ 
 uerlaſting. But we are too hard yarted anv cold, the fleſh noth Ipe 
 moze heaup bpponds, then that we are able to comprebend fuch 
 wordes, We doe not wel confider of them with our {elues neither 
 doth aur bart come neare to feele how maruelous and vnſpeake⸗ 
 ableloue and top thep contapne in chem , otherwiſe without pout 
 we ſhould perceiue , thatheauen and earth are full of che fire of 
 the diuine loue,of life and righteoufnes,full of honour and praife, 
 whereunto the fire of bel, whereunto finne, & death being compa= 
 red,are nothing but as it were a thing painted o2 pictured, Bue 
 we are colde, fluggith x vnthanklull wꝛetches, koꝛ we pafle ouer 
 ſuch pꝛecious woꝛds, as things ofno impoptance,¢ as vttered of 
 man, as being contayned in a booke,or writté in paper,as things 
 vtterly decayed, and now long ſince growne out of vſe by long cu⸗ 
 ſtom, as though they pertayne onely to Chrift,and to vs nothing 
 at all: And being dull and ſenſeles, we doe not ſee that they be⸗ 
 long nothing to Chriſt, but were committed to wꝛiting and are 
 extant enelpfor our fake, 
 
 Seeing therefore that Chri che belouen fonne, being in fa 
 Kreatfauour with God in all chinges that he doth, ts chine, and 
 doth inthe ſame, ſerue thee, ag he him felfe wirnellech , without 
 pout thou art in the fame fauour and loue of God that Chriffhim 
 felfe is in. And againe, the fauour and loue of Gov are tnfinuacen 
 to thee as deepely, as to Chott, that now God together with his 
 beloued fonne,doth wholp poſſeſſe thee,and thou haſt him againe 
 wholp that fo God, Chꝛiſt, and thou doe become as one certaine 
 thing. Hereunto makemanp fentences of the Gofpell,but eines 
 
 | p 
 
OR APPEARING OF CHRIST, 33 
 allp in Jlohn ‚as this; If any man loue me, my father will loue John 14, 23. 
 
 him, and we will come ynto him, and will dwell with him. Al: : 
 fo: Where I am, there shall alfo my feruaunt be. Againe:I pray robe 12.26. 
 that thep map be one tnbs agthauand T are one, Jinthee „and lohn 17. 
 thou in me, and thep in me, But where is Chait ? In the fauour 
 of God, inthe depth of his hatt,there allo are we , tf fo be that we 
 knoto and loue Chriſt, there Ithinke we are (ure enough, there 
 out refuge ts placed high enough, whither no euill can come, ag 
 itisinthe 91.jafalme, oo 
 But chou (eek that faith is required hereunto, and that onto 
 
 thele thinges nolaw,na worke,no merit doth pꝛeuayle. Hereupõ 
 tt commeth to palle ‚chat fo pyectous wo2des are fo abftrufe and 
 bnknowen toreafon, Foꝛ tt bath bin gouerned of Satan from 
 p creation ofthe wopla, when as in Paradiſe tt would be ag God, 
 € pꝛeſumed after honoyr , which Goo bere attributeth to Chꝛiſt 
 alone, foralinuch as be is his fonne, wherunto it is pet alfo prone 
 and inclined, and ſetteth ic felfe again chefe words, ¢ the words 
 againe are againtt it. For becaule Chꝛiſt is here sectared the on- 
 Ip fonne of God, it ig mightelp ouerthꝛowne, whatſoeuer makech 
 it felfe god; But who be thep.chac make chem felues gov? furelp 
 Satan and man, which pleafe chem ſelues, and loue chem ſelues, 
 thep ſeeke not after God, but ffriue to attaine nto thig,that thep 
 alfo map become gods. But what will Gov fap onto chele: Tru: 
 Ip acertaine contrarp.thinge to that which be ſayde vnto Chꝛiſt: 
 Chꝛiſt is my beloued fonne , in whom F am well pleafed, teeing 
 that he glorifiech not him felfe,and maketh not bim felfe God, al⸗ 
 though bebe God, But pe are-wpetches,in whome J allowe nox 
 thing, leeing that pe glopifie pour felueg , and make pour felueg 
 
 gods,albeit pe be creatures and men, and not God, So this 
 
 fentece giuen of Chꝛilt doth humble the whole world, doch 
 thew themto be all voyd of Diuinicie , anv alcribeth it 
 to Chrift,and chat all for our commoditie, iftwe will, 
 and do admit his fentence : 02 to our condemna ⸗· 
 tion, fine will not, and do contemne this fen: 
 tence.fo that Jmay fap at once: without 
 Chrift there is no fauour , nor anp 
 
 FR beloued ſonne. but very wꝛath 
 
 el and ſoꝛe pifpleatite = 
 
 Br “ of Gov, u | 
 * C 
 

 
 
 
 - trae q 
 
 34 A SERMON:OF THE EPIPHANIE 
 
 certaine fentences out of the Scripture concerning — 
 vvhereby is declared that through him ve are loued 
 of the Father, and vvithout hima: are wu, 
 
 Ioh.1.16.17. He 
 
 Of his fulnes,(to wit Chriftes) haue al we — 
 and grace for grace. For the law was giuen by Motes: 
 but grace and truth — by IefusC rift o 
 
 ——— 
 
 No man aſcendeth vppe to heauen Bue he had Hach. 
 defcended from heauen, euen the Sonne of man which 
 is in heauen. Ir 3 
 
 loh.3.16.17.18. 
 
 God fo loued the world,that he ae giuen his * 
 begottẽ fonne,that whofoeuer beleueth in him, hould 
 not perifh, but haue euerlaſting lite. For God fent t not 
 his fonne into the world, that he fhould condemne the 
 world, but chat the would through him might be ſaued. 
 He that beleuethi in him,is not condemned,but he that 
 beleeueth not, is condemned already , becaufe he hath 
 not — in che name of that onely i * 
 of God. 
 
 * 3.353 iy 
 
 The Father loueth the — * tail einen alt 
 thinges into his hande.He that beleeueth in the Sonne, 
 hath euerlafting life, & he chat obeyeth not the Sonne, 
 fhall not fee life, butthe wrath of God abideth on him. 
 
 loh.G. 40. 
 This is the willof him thatfentme, that euery man 
 
 which feeth the Sonne,& beleueth in hans ‚(houldhaue 
 
 euerlafting life,and I will rayfe him vp at the laf day. 
 f0h.7.37.38. 
 Now in the laftgreatday of the feaft, elas ftoode & 
 
 cried, faying: Ifany'manch irft, let him come vnto me, | 
 
 and | 
 
 . 
 
 ; 
 
 = 
 
 N 
 
 | 
 
ee - 
 OR APPEARING OF CHRIST. 235 
 
 and drinke. He that beleueth in me, asfayth the Scrip- 
 ture, out of his belly fhall flow rivers of water of life. 
 
 Tit. 3. 4.5.6.7. 
 
 But when that bountifulnes and that loue of God 
 our Sauiour toward man appeared, not by the workes 
 of righteoufnes, which we had done ‚but according to 
 his mercy he faued vs, by the wafhing of the new birth, 
 and the renuing of the holy Ghoft,which he fhed on vs 
 aboundantly,through IefusChrift our Sauiour,that we 
 being iuftified by his grace , fhould be made heires ac- 
 cording to the hope of eternall life. Many other fuch fen: 
 tences there be, eipeciallp out of the Epiftles of Paule, which e⸗ 
 uerp one map gather bp him {elfe, 
 
 LERCLELERGLELRE 
 EELS EERE ESE 
 A SERMON OF D.MAR- 
 
 TIN LVTHER, OF THE GENEA- 
 LOGIE OR PEDEGREE OF CHRIST, 
 
 Math, * 
 
 Nis is the booke of the generation 
 FW eptof Iefüs Chrift the fonne of Da- 
 2. ® „a Abraham begat Ifaac, Ifaac begat 
 Jacob, Iacob begat Iudas and his brethren. 
 3. Iudas begatPhares and Zara of Thamar, Pha- 
 res begat Efrom, Efrom begat Aram. 
 4. Aram begat Aminadab,Aminadab begat Na- 
 ae affon , Naaffon begat Salmon. He 
 yj 
 
 
 
 
36 A SERMON OF THE GENEALOGIE 
 
 5. . Salmon begatBoöoz. of Rachab,Boozbegat Or 
 bed of Ruth, Obed begatlefle. 
 6, Ieffe begat Dauid the king,Dauid the king ber 
 gat Salomon of her that was the wife of Vrias. 
 7 Salomon begat Roboam,Roboam begat Abia, 
 
 Abia begat Afa. ; 
 8.» Afa begat Iofaphat,Tofaphat — Io- 
 A ram begat Hoziası! ' _ 
 9: Hozias begat loatham, loatham bega Achaz, 
 Achaz begat Ezekias. : 
 
 10.  Ezekiasbegat Manafles , Manafles begat A- 
 mon, Amon begat lofias. 
 
 tz. Iofiasbegat lechonias and his brethren,about 
 the time they were caried away to Babylon. 
 
 12. And after they were brought to Babylon, Ie- 
 chonias begat Salathiel, Salathiel begatZoro- 
 babel. 
 
 13. Zorobabel begat ‘Abind, Abiud begat Elia- 
 
 r cim, Eliacim begat Ator. 4 
 
 14. Axor begat Sadoc, Sadoc begat Achim, " A- 
 chim begat Eliud. 
 
 15... Eliud begat; Eleazar, Eleazarı begat Matthan 
 
 ‚Matthan begat Iacob, . 
 
 16.  lJacobbegatlofeph the husband of Marie , of 
 
 whom was borne Iefus thatis called Chrift. 
 
 The fumme of this text. 
 
 fi yes beginneth his booke with a sible or infcription, 
 Ms which the belener is proucked with greater pleafare 
 
 to heare andreade st. For hefarchthus much in effelt: 
 
 whomthe Law and Prophets hane hetherto promifed & preached, 
 Te fits, that is,a Sauiour. and Chrift,that is an eternall king, that he 
 according to thepromifeof God. frould fpringe-and comb of the feede 
 of Abraham and Dauid, enen him doe I defcrsbe in this booke , to 
 we 
 
ee, 
 OR PEDEGREE OF CHRIST. 37 
 
 mitsthat be is now borne,andmade man’, and already come into the 
 menddi This Ihandlethrouchthiswholebooke. 
 
 2 Three lines or degrees are here rehe ar ſed. In the fief ts con- 
 — the ſtocke ofthe fathersun the ſecond of the kings,inthe third 
 tscontained the decajmeiftocke of Dänid: after the decay whereof 
 it behoued that Chrift ſpould come.For (ithe goodnes of Godis wont 
 tadoe,when allthinges feeme enen pa bape and recouerte , then at 
 the laſt becommerh: ©... 
 
 4) .,32 a Marchem amitterh ane hn — but that en 
 nomattersfeeing thar he obfernethrhisonething'sthat he counteth 
 Syrherighrihne, “frome Danidiby, Salomon-t01ofephthe hufband of 
 ene te — örhermije,and wfeth an aber — 
 Ju 103 
 
 5 — expofition of thet text. 
 2 * sungen I | 
 
 2 EI — our lirlt father — fallen heed anos 
 RN 9) Hf} table offerice, was gilty of death with all his chile 
 N A by HA wenzaswellin body as infoule, it wae notwith⸗ 
 A Standing promiled onto him, althoughobfcurelps 
 SEW athatbork be and bis pofkericie Hould be veliuered, 
 
 
 
 
 
 
 in chofe waynes which Goo fpake toche Serpents 1 will put en⸗ Gem3.25. 
 
 mitie betwenetheeand the woman ,: betwene thy feede & her 
 feede,and itshall treade downe thy head. DF thele mordeg A⸗ 
 Dam tuoke comfort, thata woman thould come, by whoſe frute 
 ſuch guile ann fureeltieof the Serpent ſhoulde be againe amen: 
 Ded, and Adam redeemed. Chis comfort div vphold Adam wich 
 bis poſteritie until FRoe, For chenthe promife was renucd, whe 
 God madea couenant with chefounes.of Moe, and {et the raine⸗ 
 bomefora fine of the couenant, whereby men might conceiue a 
 truſt and confidence, that Gon ig petfatorable onto them, and 
 Doth not purpole their deſtruction: wherebp mankinde was ae 
 Buheld andcomfozten euen vntill Abraham 505 
 
 of Sit thetimeof Abꝛaham Gad did ſomewhat fhewe forth his ae 
 merco,bepeclaren that be would ſend a Sauiour, tuba hould de: ;., 
 
 liuer vs againe from each both of body and loule: ‘fop albeit the 
 
 bopp fhouladpespetithould nor alwayes remapnein death, but 
 
 rile againe With the Loꝛd Chrift: Che wordeg which Gon fpake 
 
 Abraham Gen,22¢ are thus: ln chyfeedeshallall the nations | 
 
 etin? € tit, 
 

 
 
 
 
 
 ö——— a 
 
 
 
 
 
 PA au a a 
 
 38 ° A SERMON OF THE GENEALOGIE 
 
 of theearth be blefled. Dere miſerable men hava caufe ta hope 
 and looke for a Sauiour which Hould veliner them, From that 
 
 time all the Prophets did vinerfip foretell of this abou meafure: 
 
 flowing fountaine of all mercp,thatts,of this ſeede, of the Loy 
 Chꝛiſt., how chat he at the lati Hhould come,that all which beleued 
 in him, might obtaine faluatton by that promife which can not be 
 revoked, If fo be that men would now open their epes,thep muft 
 needes confeile and ſay, that a ftraunge and incredible chinge ts 
 done with vs,that man being in the Tate of vanmation;curled, € 
 deſperate, ſhould be reftozen bp the natiuitic ofone man. Dereupe 
 on the Pzophets crpedout with ardent papers and vnſpeake⸗ 
 able groning , that Gov would vouchlale to fende the Sauiour 
 whom be bad promilen. By faith inthis Saviour the Ifraeliteg 
 afterward obtained the lawe, and this honour befope all people, 
 that they were callen the elect peaple of et which opdinans 
 ces written of Moſes the anointed was plainelp figured and figs 
 nified, whom this tert which we baue now in hand ſetteth forth, 
 what he is,from whence he is, andby the afore {apo fateh all ob- 
 tapned faluation from Abraham vnto Dauid, euen as manp as 
 mwereilauen, 
 
 Gn che time of Dauin Gov mane the —S of che Bestia 
 
 ave tobe more manifettly veclared,that it night be certainly knowne 
 
 2.549.7.12. 
 
 Pfal.132.11. 
 
 Pfal.435.6. 
 
 of what ttocke he ſhould comes namely of the ſtocke of Dautv; 
 ag when God layd bute Dauid: VVhen thy dayes be fulfilled, 
 
 thou shale fleepe with thy fathers,and I will fer vp thy feede af- 
 ter thee,which shall proceede out of thy body,andwil {tablish 
 his kingdom.He shall build anhoufe formy name} and I vvill 
 ftablish the throne of hiskingdom for euer. I will be his father, 
 and he shall be myfonne.Qnd peomore platnelp th the Plalme: 
 The Lordhath madea faithfull othe vito Dauid, and he'shall 
 not shrinke fromit: Of the frute of thy bodye shall I fet vppon 
 thy ſeat. Here Chr is delcriben, chat he Hall bea king, and an 
 eternal king,ag it is mentioned of him in an other Pſalme: Thy 
 throne,O Lord endureth for euer the ſcepter of righteouſnes is 
 
 Who pertai the fcepter ofthykingdome,. Wowebeic he isa ſpirituall king, 
 neth tothe Whichruleth the monive by his morde : and whoſoeuer receiuech 
 
 kingdom of 
 
 Chrift, an 
 whoto 
 len of 
 Satan. 
 
 his word, pertaineth cobis Kingdom. Buche thatis not under 
 this ſcepter, neither heareth his woꝛde, ig not of Gov, neither 
 percaineth to his kingdom, b ut is lubiect to chekingvon of Da 
 
 can, 
 
 | 
 
 | 
 
 | 
 
SOR PEDEGREE OF CHRIST. 39 
 
 tan, bnder whole tprannie we all are, vntill the Lord doth deliuer 
 be from tt, defend vg with bis ſcepter, which is then done when 
 Webeleeneinhim, Foꝛaſmuch therefore as our faluation doth 
 come meetly bp the ppomife of God, leteuerp one allurevty pers 
 ſwade bins felfe,b he Hal newer obtaine faluation wout this pro» 
 mile: although be houlo do the workes of all Sainctes, pet they 
 fhould profit him nothing hereunto, Contrariwife,tf we lap holo 
 on the fcepter ofthis king, that is,of the promile of God, we hal 
 not periſh, although the finnes of the whole world ſhould lye vps 
 onvs;thep thal be all ſwallowed bp in him, albeit no good worke 
 bevone of vs. As we fee inthe cheeſe,chhich hong bp the Low on 
 the croffe.wholapd hold on the wozu of Gov,¢ beleued in Chꝛilt, 
 and therefore be obtayned the pꝛomiled Paradiſe. Here is no 
 dout left, let vs onely beleue char it is ſo, and it ig fo indeede, all 
 thinges which men teach‚ez which we haue done or can woe, bes 
 ing (et afide. Dere all hinges muſt giue place,at che comming of 
 this new king, that he alone map rule € reigne ins. Let a man 
 intermedle with thofe thinges that are written of this king , as 
 being his owne matters , and as pertatning all vnto him. Foꝛ Wharfoeuer 
 whatloeuer ig written anp where of Chik, it is wꝛitten far our hn — of 
 comfort,thätwe map thereby feede and chertth our faith. Tothe ehror 
 efablithing of (uch faith God hath mercitullp left vnto vs hts our comfort, 
 promife written, and hath fuffered to be publiſhed, that he will 
 performe that which be hath promifed. Ahoſoeuer appreben: 
 deth this in bis hart, te muſt needes be that with ſighing be thir 
 for fuch Scripture and promife of Goo, who of his grace being 
 not prouoked of bs, offereth onto bs and beffowech vpon ve ſi uch 
 goddnes and mercy. 
 
 But let bs now come to our prefent text, which noc with woꝛds 
 only, but alfo with a certetne force pearlech the hart,and poureth 
 intoitloue;pleafure,iop,glapneg,€c. As if an Angell ould now 
 come from beauen, and fay bnto bs miferable and convemned 
 ‘wietchesafter this fort: Behold D man,thou bhatt finned, wher: 
 fore thou batt deferued to be condemned for euer, (Chis being 
 ‘heard the hart mutt necdes tremble.) Mow although all this be 
 true, yet neuettheles God of bis race hath mercy vppon thee, € 
 fenveth to chee Sautour, ashe pꝛomiſed to Abraham and hig 
 feede, Be ofa good cheere,and giue thankes to God. Loe.bere is 
 the booke of the generatton of Jeſus Chiff, ay is the fonne of 
 
 itit, 
 

 
 
 
 
 
 Luke 1.32. 
 
 Why Mat- 
 thew ferteth 
 Dauid be⸗ 
 fore Abra- ; 
 am. 
 Luke,t.54, : 
 
 Gen.49.10. 
 
 40 A SERMON OF THE GENE ALOGIE 
 
 Daud the fonne of Ahrabam, fo thacthis is noconelp sone, but 
 allo written , that thou mayſt be certaine thereof: Neicher will 
 He neither can he deceiue: beleue onelp, and thou ſhalt haue all 
 things, Now it is ta benotep that Matthew ſetteth Dauid before 
 Abꝛaham, although the pꝛomiſe was firft made to Abꝛaham, and 
 caine afterward to Dautd 5 which ppomiſe niade to Dauid the 
 Pꝛophets did afterward publity moze abꝛoad, and did bp it con⸗ 
 fort the people. Asinthe ña. chapter of Clat, where the 1920- 
 phet lapth thus: There shall comea rod forth of the ftockeof 
 leſſe, and a graffe shall growe out-of his roote. Jeremie likes 
 wile ſayth thus chap.23. Behold the time commieth,, fayththe 
 Lord,thatI wilraifevp the righteous braunch of David,which 
 king shall bearerule, and he shall profper with wifedom, and 
 shall feevp equitie & righteoufnes againein the earth. Aud maz 
 
 np other füch prophecies there ave to be found in the wꝛitings of 
 the Pꝛophetes, which thep foretold of Dautd,thathis kingdom - 
 
 ſhould be rayſed vp, as ¶ Angell alfa declared unto Marie, wher 
 be ſayd: The Lord God shall giue vnto him the throne of his fa- 
 ther Dauid, & he shall reigne ouerthe houfe of Iacob for euer, 
 and of his kingdome shall be none ende. CMherefore Matthew 
 
 a | 
 
 thought good hereto ſet Dauid fir ag the better knowwnesenert _ 
 
 punto him, Abraham, bnto whom the promile was firfi made, ag 
 Marie inher fong ſayth: He remembring his mercy hath hol- 
 pen his feruaunt Ifraell,as he promifed to our fathers, Abraham 
 & his feede foreuer. And that pꝛomiſe is nom performed, and in 
 this our text delcribed, as we thal {ce hereafter. Datthew mas 
 keth acviple difference of fathers,of whom, Chꝛitt came, foures 
 teene Patriarkes, koureteene Kings, ¢ koureteene Pꝛinces. For 
 it behoued that the ſcepter Ekingdom Mould be taken from Ju⸗ 
 Ba,according to p prophelie of Jacob, which ts thus: The fcepter 
 shall not depart from Juda, and a laweginer from betwene his 
 feete,vntill Silo comt: andynto him shall the gathering of the 
 people be. Were all hinges muſt be fulfilied; and there are thaiſe 
 foureteene gencrations,cuen as Matthew rehearſecth thenufrom 
 Abraham to Dautd koureteene gencrationg, trom Dauid til they 
 were caried awap into Babplonlikewilefoureteeng generatiög, 
 Dowbeitthere is a perfon omitted in Mätthew,thacis Takim,t 
 it ought thus to be wꝛitten: Tofias begat lakim, &lakim begat 
 Iechonias and his brethren, this the Chronicies witnes, Aun af- 
 
 zis ter 
 

 
 
 
 © ınOR:  PEDEGREE: OF. CHRIST. . 41 
 ter they were caried away into Gabplon ontill Chaiktsfonreteene 
 
 generations, CAbich triple diſtinetion hath a great myſterie as 
 
 Wag all ſeee. His nn eng Ts don comin os tk 
 Che Jewes among other Lawes were commaunded fo obferue 
 thelethace precepts 5 namely, to worfhip char Gad wham cheir 
 fachers han woplhipped. Secondly to choofe no Pzieſt ot anp o- 
 ther ftocke then. of their olonetharis,ofp,tvibe of Leui. Thirdly 
 to chooſe no king but of their ownepeoptesChelesheee prerepts 
 Bid berp welagree in out Loꝛd Chriſt, to wit, thathe ts chatone 
 Gov, that he is ancternall Brief of oun fled ¢ blooaye a Ring. 
 
 our bꝛother. who hath taken our nature vpon him: Tho by. bis 
 
 diuine power ts able to help # ſaue vs being an eternal Pꝛieſt. 
 continually maketh interceſſion forvs· He is a King alſo,that he 
 mapaefond # preſerue vs, who is not to be fearen afvasfeing tbat 
 he is a man as we arespea was made a moſt contemptibleman; 
 that our hart might be wholy quieted gappeaſed in him our Sa⸗ 
 uiour, who can neuer foꝛſake bs, Cibo were able ta fand inche 
 fight of God, ¢ not be terrified, if that Pꝛieſt did not ſtand before 
 Gode Aho ſhould defend vs, ilhe were not a King? ẽ Uho ſhould 
 ſaue vs, it be were, not Gon? Dow ſhould he haue care of basi he 
 ——— our bꝛother ? with whom we map ſpeake ag 
 
 velas we may ene with an other among our ſelues. D moll gra⸗ 
 cious Sautour, how wiſely hat thou done all thinges ? Iknowe 
 
 7 
 
 A 
 
 that thou art my brother, ag it is in the Pſalme: Iwill declare Pfalzz.2n 
 
 thy nameyntomy brethren, as it is alleaged in the Epiſtle ta 
 the Hebr. Albeit thou art God, my Lord Chziftzand king ofheas 
 uen and earth, vet Ican not be afraide of thee: fog thou art amp 
 friend and bꝛother This is no hinderance vnto me, chat Jana 
 finner, and thou holy. Foꝛ tf Jhad not bene a ſinner there had 
 bene no neede that thou ſhouldeſt ſuffer puniſhment for me, Fi fee 
 
 allo in thy genealogie that both good and euill are rehearfen , of 
 
 whole poſteritie thou wouldeſt come.that thou mighteſt comfozt 
 
 timorous and weake conſciences, that thep ſhould confidentiy.& hearted in 
 
 eoodande- 
 
 cheerefullp pus their truſt in chee, which hat tahen awap our the gencalo- 
 finnes.Anv that we might be certaine hereof, thoubatt left unge sic of Chriſt. 
 
 bs thy word, which allureply declareth it vnto vs. 
 . Among) Kings € Princes which Matthew rehearſeth, ſome 
 were exceeding euil, as we may read inthe bookes of the Rings. 
 
 ‘Det Gor ſuſterech them to be rehearlenin bis gencalogic, as il 
 
4% A SERMON- OF THE GENEALOGIE 
 thep were worthy, that be ſhould come of them. Buche fuffered 
 not fo much ag one honeſt woman to bevebearfen therin, Fower 
 | women are named, which all had an euill rep oꝛt, and were courte - 
 Gen.z8. ted lewd. As Chamar,of whom Judas the father of her hulband, 
 begat Phares and Zara, as inthe fir ft booke of Moles it is men⸗ 
 loſ.a. i. tioned, Rahab is called an harlot in the booke of Joſua. Ruth 
 was a heathen woman,of whom. although Wwe read no euill write 
 fen, pet foralinuch as the was a heathen; the was deſpiſed of the 
 Jewes as adogge,and was deteſted of chem. Bethfabe the wife 
 of Tirias was an adulterefle before the wag maried to Dautd, € 
 of her he begat Salamon. Thich women are vndoutedly —* 
 fore rehearten,that we may fee howGod hath fet forth ag te were 
 a certaine glafle vnto all finners, wherein thep map fee that be 
 would be borne of the potteritie of Tinnerg | that the greater fin? 
 - ners webe,fomuch more certaine and greater refuge ‘we might 
 baue to fo gracious 4 Goo, Pꝛieſt, ¢ Hing, who is cur bꝛother 
 in whom onely anv it none other we are able to fulfill che law, € 
 obtaine the grace of Gov: he came downe from heauen there: 
 foze,neither doth he require any thing ofvs, but that we aflured: 
 — lp beleue that he is out God, priett t Ring and ehen all thinges 
 Chehwe Walde wel with vs Bp him alone we become the ſonnes of Gov, 
 becomethe Ceites ofthe heauenly kingdait, ag &.jpaule fapth ‘tothe Ga: 
 fonnesof lathtang; Ye areall che fonnes of God by faith in Chrift Tefus. 
 God, and. Were the hartes of all inners map leape for top , that thep are 
 4 — counted worthy of ſuch a Sauiour. Wulk not he needes be rege⸗ 
 kingdom.  Nevate, whofe hart vnderltandeth and feeleth this ? yea he is carte 
 Gal3.26. ed with amoft ardent loue to leade a newe life , for he is inſpired 
 with the grace of Gov,inatinuch ag be ayerh hold ofthe p jomile 
 ofremiffion of all his ſinnes. 
 
 JE we will count bppon our fingers the perfons rebearfen itt 
 thig tert , we (hall finve them tobe forcp and two, which were it 
 time patt firuren bp the two and forty manlton places, which the 
 childzen of Iſraell bad, before they came into the pꝛomiſed land, 
 as it is written inp fourth booke of Moles. If we alla will come 
 into che promifen land, which our Loꝛde Jeſus Chit hath pres 
 pared for be bp bis natiuttie,we mutt alfo occupie two and fortp 
 manfiorplaces that ig,ine mutt cealle from our owne purpole, € 
 be regenerate man bp mar, ontill we come to Marie and Telug, 
 ‘there at the lat we thatl finde ret onco aur ſoules. But this nati⸗ 
 
 uitie 
 
my ep ee 
 OR PEDEGREE OF: CHRIST. 43 
 
 uitie is hard : for our euill € coxrupt nature ig very loth ta leaue 
 
 ber owne wil and purpofe, And againe the cale of nature is fuch, 
 . that no natiuitte canbe without griefe,pet one hath moze gricfe, 
 
 tentatton and affliction then an other, Che theefe on the crofle 
 
 leapt atone leap two and forty degrees , and came fovainelp to 
 
 Chik, So did many Martyꝛs alfo, and other holy men, Not⸗ 
 
 withſtanding none can goe fo greataiornep with ſmall griefe, 
 
 vnleſſe be be caried wich a great winde,that ts bp the holy Ghott, 
 
 qe mut goe fapre and foftly from Abrabamto Iſaac, from I⸗ 
 
 faacto Jacob and fo forth. But we mul begin at Abraham, that 
 
 we map be found endued with like faith ag he was, and obtaine 
 
 theblefling pꝛomiſed butobim , then we ſhall moze eafilp anv 
 
 cheerefullp goe from one patriarch to another, Chat is, we thal 
 
 pafle ouer one affliction after another, vntill me be called oucof 
 
 this trauell and ioꝛney vnto our reſt. Foꝛ a man muſt be falong Why the 
 
 exerciſed with afflictions, and ſo oft renounce his owne will, vn⸗ godly muft 
 
 till at the laſt he bebroughtunder „ anv bis fleſh by this meanes aeg 
 
 be {ubdued,thatit map obey the fpirit, and walkeiopfullp inthe n;; world 
 
 willand obedience of Gov. TÜherefore let no man purpofe with 
 
 him felfe to come vnto heauen bp leading a quiet life, and follow: 
 
 ing pleature, thus Chrift fapth in Luke: It 1s eafier fora camell 24:1825- 
 
 to goe througha needles eye, then fora rich man to. enter into 
 
 the kingdomof God. Anð inthe Actes of the Apottles Paule 7” 14+-- 
 
 teacheth that we muſt through many tribulations enter inta the i 
 
 kingdom of Gov, Agatne, in uke Abraham ſaydto the rich 
 
 glutton: Sonne, rememberthatthow in thy lifetime receiuedft Taha, 23. 
 
 thy pleafures,andllikewife Lazaruspaines: nowethereforehe = bce svol 
 iscoiforred,and thow art tormented: So it behonen Chailtal: > = 
 foto fufferebp the croſſe to enter into his gloꝛie. AnoSjgaule 
 ſayth »Allchatwilkliue godly in Chriftlefus, shall ſuffer petſe⸗ꝰ · m 3. 12. 
 cution. PIC? et Lot or 
 
 Dereupon we maplearne,that allthatis popfon which ig ac: 
 coping tothe luſt of the fleih,Tiherfore Paule ſayth to Rom. Rom.8 
 If ye liue afterthe flesh,ye shal die, but if ye mortifie the deedes —— 
 of the bodye bythe ſpirite ye shall liue . Che ſpirit which ig of The fleſh ſtri 
 God, is readyto ſuffer, but che fleiyrefifteth. Chis Telus fignifi- veth againſt 
 ed bp his aunſwer vnto Peter : when he ſhewed vnto his Dilci⸗ the lpirit. 
 ples,that be mutt goe vnto Jeruſalem, and ſuffer many thinges — 
 of the Jewes, and be llayne alto, eter tooke him alive, and (ap "9°" 
 

 
 
 
 Ba + A a CU. Ba 
 
 Act. y. 41. 
 
 Iam. I. 2. 
 
 44 A SERMON. OF ‘THE ./GENEALOGIE &c. 
 
 vnto him : Waitter,pitte thy felfe,ehig Hall not be vnto thee. Bue 
 Chri turned him backe, anv ſayd bato peters Ger hee behtad 
 mesSatan for chou ſauereſt not the chin gesſthat are of Gov, but 
 
 thethinges that ave oſ men. Were it is manifeſt chat thereaſonof 
 
 mat doch flatly ſtriue againt the will ol Gov, God will have og 
 enter.into glory by the crofleand perlecution, but the fleſh reli: 
 ſteth, and is troubles in atflicttons. Morcouer they chat are endu⸗ 
 ed with the ſpirit of God. doe reiopce,ifehep be afflicted fo, Gov 
 bis fake, as tt ie wpitttofthe Apoſtles: They departed as Luke 
 fapt)jftom the councell;reioyeinwthatchey Were cofredwor- 
 thy to fuffer rebuke for hisname . Uherekore James ſaych in 
 bis Epiſtle: My brethren; count it exceeding isy, when ye fall 
 into diuerferentations , knowing that thetrying of your faith 
 bringeth forth patience ;ı Aiadilet patience haue her perfect 
 
 1) worke, chat yemaybe perfect and entier lacking nothing. D 
 
 Luk.21:19. 
 
 Godeuen 
 when he 
 chafteneth 
 and.corre- 
 
 how neceflarp is patiencefon a Chꝛiſtian mane chat we mao poſ⸗ 
 ſeſſe our ſoules by patieuce; as Chxiſt ſaych in Luke, otherwiſe 
 we ſhall loſe chem. Ahereforꝛe we mulſt enter into anew kinde of 
 life,and tf at any time calamitie commeth,wermuft not by and by 
 burit forth into euillfpeecheg; ¢ take itunpatientlpjbut we muſt 
 
 alwayes lift vp our batt to Gon, anv beare his willwich a paris 
 
 ent minde he will well deliuer vs in his time, when te ſeemeth 
 good to hin; any we mutt alwayes thinke, that he bearech a fa⸗ 
 therly afſection toward vs, euen when be ſendeth perſecutions, 
 anguiſhes, afflictions jand aduerſities, ag the Epiſtle tathe es 
 
 &cıh vs,doth baewes ſayth: Ne hauc forgotten the.exhortation; which {pea= 
 
 loue vs,and 
 care for ys. 
 Heb.12. 
 
 e 
 ET. 
 
 keth vnto-you as vnto children: My fonne;defpifennot the cha 
 fteningiöfthe Lord;neitherfaint whé chawart rebuked of him. 
 Forwhoathé Lord loucth,he chafteneth: and he ſeoutgeth e⸗ 
 
 uery ſonne that he receiueth, If ye eiidure chaftening, Gad oſfe⸗ 
 
 reth him felfe vnto you as vnto fonnes: for vvhat fonneis:it, 
 yvhom the father chafteneth not ?Iftherefore ye be vvithout 
 
 _ corre Gionsvvhereof all are partakers;chen are ye baftards:. 2 
 251,0: aud;net fonnes, God gine bs his diuine arace,chat | ou |! 
 we may couragcoully palle chefe twoana, od oti: 
 ovals To Mfogep Degreess¢ with the Lord Chꝛilt oD 
 es be regenerate into anew life u. nn om 
 
 povhoh ies teoGineny. acc sop Twnrsd tae 
 
 \ 
 CR — Vee 
 . 4 ‘ * 
 AR ‘ — bord eine rat) — 
 * * tee ei pr ö f 2 fir ih? 
 4 iS JUDE iit Waa ye J bi oe sy can: 13% si 
 
 J —*4 
 
za Be‘ Debits ce en Eh 
 
 BT), Mora: | 45 
 EELSIATTNTTDLEN 
 A SERMON OF D. MAR- 
 
 TIN LVTHER VPON THE HYMNE 
 
 OF ZACHARIAS, COMMONLY CALLED 
 BENEDICT VS. 
 
 Luke 1. 
 
 Verfe 68.1) Lefled betheLordGodof Ifaell,becaufe 
 Sue. he hath vifited and redeemed his people. 
 
 
 
 
 9 bat godly man Zacharias (peaketh hereof things 
 X OP ag already Done, when be fapth: he hath vifited and 
 R yi ey redeemed his people, &c. Foꝛ he was certaine of 
 eh 
 
 
 
 
 
 
 
 Gy them; now the chilve Tohn twas come,being about 
 FE cobecinto preach of ourredemption,as the Angell 
 had foretold of him, that he ſhould goe befoze the Lod in the {pis 
 rit and power of Elias, toturne the hartes of the fathers tothe 
 chilozen, and the difobedtent to the wifedom of the iuſt men, to 
 make readp a people preparen for the Lore: this promile he | 
 knew fheuld afluredIp come to paſſe. 
 . Mberinthigrenemption confiteth, I thinke itis already (uf 
 ficiently knowne bnto pou, namely in this, that Gon vifiteth and 
 deliuererh vs. Ahich vilttation and deliverance ig accomplifhed 
 neither bp ſwoꝛde nor biolence, but bythe worde alone wherein 
 confifteth moze, then in the blood and death onthe crofle. * fo, That the 
 - becauleof the wopde Chpitt he his blood on the croffe, Fe was “ors & Pro 
 the word that John preacher, when he ſhewed theX ambe of Gon might be ac- 
 which taketh away the ſinnes of the woꝛlde, that ts,nben he de: complithed 
 slared our bifitation and redemption, which Chrift hath patcha: and fulfilled. 
 ſed with his blood. Chis Fobn was the fir Wellenger which 
 preachen the Golpel. therefore to vs,to whom the Golpel was 
 not before preached, it is, as if John him felfe vin. nowe preach it, 
 for now ig firft fet forth vnto ng redemption. ſweete confolation, 
 Beliuerance from finnes,death, helland all euill, To vilit ig no- 
 
46 A SERMON YPON THE 
 
 thing elfe,thento come vnto bs, to bꝛing and declare bnto bg che 
 wo20 of faluation,by which we are faued, 
 Zachariagconceiued fo great idpand pleafure in big bart,that 
 he coulo not cõtaine him felfe, but he mult needes burft forth into 
 chofe words which in this Hymne he betereth not onely becaufe 
 of che infant newly bogne , although cuen this bought great top 
 pnto him, but alfo for that by the birch of chis chilo he beholdeth a 
 farre greater iop,foralmuch as be was a Mellenger (ent of Gov 
 to preach his word to the world. He reioyceth cherefore becaufe 
 of {uch a word which he ſhould beare,and for that he ſhould be ag 
 it were altered from an olde man to a ponge man, and ſhoulde bes 
 come a(choler ofan infant now Iping in the cradle, whom he cone 
 kelleth tobe a Prophet better learnedthen him ſelle. Wanifek 
 
 — , naturalli top is here,foy that that infant was borne after a merue⸗ 
 
 1 fous fort. Woreouer here is top ofthe ſpirit, inafmuch as that in: 
 ! fant (hould become a Pꝛeacher of the word of Gov, And Jam of 
 that mind that Ithinke that there was neuer any facher , which 
 
 fonne Iohn. conceiued fo great top of bis childe, as this Zacharias did of his 
 
 ſonne being fo meructoufly bopne by the power of Goo , and fo2 
 that efpecially in the time of olde age, whenbe was nowe neare 
 punto death,be is made a father of fo great a Sainct, which ſhould 
 be amaifter and teacher of the world. It is a delight and plea: 
 fure vnto vs.ifwe beget a childe that ts found, fapre,and wel pi0- 
 portioned in bony ‚that J map fap nothinge, what top it woulde 
 bring,tfour childe ſhould be an Apoſtle anv Preacher of p worn 
 of Gov to the world, Tihatfoeuer ignominie therefore and con: 
 tempt be div fuffer before when he was barren together with hig 
 wife Elilabet, be is now mot abundantly recompenfed with plẽ⸗ 
 tifull honour and top, fo great bleſſings doth Gov beffowe, if we 
 patiently abide bis lepfure. For if he at anp time come, he com⸗ 
 
 . meth verp rich and plentiful in giftes, and doth rive much more 
 
 then we euer either wilhed 02 hoped for, 
 
 Verſe 69.And hath rayfed vp thehorne of faluation vn- 
 to vs,in the houfe of his feruaunt Dauid. 
 
 Chele worves are not ſpoken of John , for that he is not an 
 horne rapfed bp inthe boule of Dain, fo} he was borne of the 
 tribe of Leui: but Chꝛiſt our Loꝛd is of the houfe,and of the roy⸗ 
 all ſtocke and blood of Dauid. Aherefoꝛe Sachariag de not 
 
 "  finge 
 
1 5, ee aa > 
 Ya 
 ı 
 
 : HYMNE OF ZACHARIAS, 47 
 fine bere,in the houfe of L eui,but that in the houfe of Dauid an 
 ' Hone ts rapled andlifted bp:and when Chꝛiſt wag not per borne, 
 he neuertheles fingeth fo, asif he were boone, neither was the 
 hozne offaluation pet come, notwithtanding ye knew bp there: 
 uelariö of the holy Ghoſt, chat it ould foꝛthwith come.An hoꝛne Anhorne 
 among the Debrewes {ignifieth power, confivence,dominion,and Na fig- 
 that wharfoener,thereih anp man map truff,¢c. As wereadein ·. r. 
 Daniel chay.7.twhere the jo2opbet firk (eech kingdoms, then be: nn. 
 holdeth beatks,fome hauing one horne,fome two hornes, And he 
 afterward interpreting him (elf,erpoundech them for kingdoms 
 and Kinges: and this is a phrafe and maner of (peaking peculiar 
 tothislanguage. Mowe Zacharias fiqnifiech that Chait ig our 
 head, pea our God, whole kingdom is his hone, | 
 ‚Ihe addeth: the horné offaluarion, oꝛ bleffennes. Some king: Whatdiffe- 
 doms are famoug in name and power, other are large, aboun: — 
 Ding with plentie of greate treafures , much people, honours, her king- 
 and all tempoꝛall thinges: Butthisis called a kingdome of fale doms & the 
 uation, grace, life, righteoumeg, truth, and ofeuerp thinge that kingdom of 
 pertapneth tofaluation,whereby it differeth from all other king: — 4 
 poms, Foralbeicthepbelarge „riche oꝛ mightic , petare they poi. cea 
 counted the kingdoms of death , for they that gouerne them mutt», 
 atthe laft fall, pe, perith , and leaue their power and riches be: 
 hind them, Neyther was there euer anp wogldely kingdome 
 which might be called a kingdom of life, wherein istife, peace, 
 and ſaluation, for onelp the kingdome of Chak doth glory and 
 triumph in this ticle,inafmuch ag God hath rapfed itoppe, that 
 there may be nothing in it but faluation and felicitie. Moꝛeouer 
 3 finde nothing here fpoken of maners and trades of life , 02 of 
 workes: Foꝛ this kingdome confifterhnepther in outward life 
 nor workes,butin the boone, in Chrift, ano his Gofpell, Chis 
 kingdom ig ours,whereof pe haue heard, that itis a kingdom of 
 grace,life, righteoufnes; faluationand mercy, fothatwhofoeucr  _ 
 is init,although be beinferionto Tohninholineg ; and farre un: 
 like Chzitt inperfection, pet beliuech in a kingoom wheretnis 
 nothing but faluation and bleffeones, whereof alfo it hath and re- 
 ſerueth the nane. PRTONIERFEITT EL HOT 
 + Sie ta ſayd moꝛeouer that this kingdom is rayſed vp in p boule 
 of Daud: but bp what meanes was it rayſed vpe eugn bp the 
 holy Ghoſt, and bp his woꝛde. De ſayth, in che houfe of Dauid, 
 

 
 g A SERMON. YPON THE 
 
 for it mutt be a kingdome inthe earth, and peta kingdome of fat | 
 uation. Nowe conferre chefe two one with an ocher , The houfe 
 
 -of Dauid is the tribe and ſtocke of Dauiv , who was aman, ag 
 
 the fubiccts of bis kingdom , So that thou canft not fay, that be 
 doth bere make mention of an heaugnlp kingdome amonge the 
 Angells, when ashe doth noching lefle, buche ſpeaketh of a cers 
 
 taine kingdome Which ig amonge men , which live clothed with 
 
 fleſh Dauid wag aman, the ſubiects of big kingdome alfo were 
 mei, ſubiect to death. Foz as the Scripture witneſſeth, man that 
 ig boyne ofa woman liueth but a {mall time, he cannot paffe the 
 boundes appopneed him . Ihowe is it hen chat honour and diſho⸗ 
 nour come together inthis klngdom? Ahat agreement and con: 
 fent appeareth bere, where moztall menare delivered from the 
 power of death, where thep that are worthy of death , eniop-life, 
 
 — the snbappp are happp, and they that are {ubtect to Satan, be: 
 
 come the ſonnes of God ? In che reafon hereof J hope that pe are 
 fuffictently inftructed, pea I thinke that pe vnderſtand itas well 
 
 as T mp lelfe. But becaule the cert fo renairedh it mult be eft: 
 
 A Chriftian 
 is deliuered 
 from death, 
 
 finne,& Sa-: 
 
 fan. 
 
 A Chriftian . 
 after a fore 
 fubiect to 
 
 ſoones repeated, 
 
 TAe baue affirmed ehevetoresthat a a Chriftian mbich liueth in 
 
 ‘this kingdom, Mall neuer vpe,forafmuch as he can not dye Foꝛ 
 
 Chri hath therefoze fuffered veache , thathe might ouercome © 
 death, and deliuer vs from it. Detooke our finneg alfobponbim 
 felfe,that we might not necde to beare them. Qozeouer be ſubdu⸗ 
 
 ed and ouerthꝛew Datan, that we might not be fubiect vnto him, 
 ‘Therefore tt is giuen to a Chꝛiſtian that he cannetier ope, he 
 
 can neuer be fubiect te ſinne and cheveuill, For that mutt needes 
 be true whtch be fayththat be bach rapfen bp an horne of bleſſed⸗ 
 
 “nes or faluation And in whatfoeuer place that hone (hall be, 
 
 there is no acceffe neither for death, neither for firme, nor the dex 
 
 will, And that inthe boule of Dauid. Wherefore a Chaiſtian ig 
 
 ‘both. defiled and pet without fine, and free from Satan, Howe 
 commeth chig co pafle ? After his forte, Dour brotherly chavitie 
 hach oftentimes beard heretofore , that Goo leaueth in vs an ap- 
 
 death,finne, pearance and feeling of death and the veuill, fo that mp finne diſ 
 and Saran,& quieteth me and troublech my confcience,and would dine me bie 
 
 why. 
 
 todelperation. Moꝛeouer the iudgement of God terriſieth me, 
 
 death affatlech me, as if it would Deuoure me, Satan ig at ande 
 
 and ſeekech to ſuppreſſe me, God ſuffereth hele to remaine t 
 ket 
 

 
 HYMNE OF ZACHARIAS. 49 
 
 keth chem not quite away, Foꝛ this appearance muff continue, 
 that we map perceiue and feele that we are nothing elle of our 
 felues but finners,fubiect to inne and Satan. And pet onder this 
 appearance lieth bid. life, innocencie, and Dominion and bictorie 
 ouer finne, Satan, belljec, as Chrit him felfe fapth Matth. 16, 
 Thou art Peter,and vpon this rocke will] build my Church, & 
 the gates of hell shall not preuaile againftic, hefapth not, thep 
 hall noc aſſaile it, nor fight again tt: for thele two remayne to 
 ſinne and death. 
 
 owe ttts alloerpevient that I feele the biting of ſinne, the 
 terrour of the wrath of God, the hoꝛrour of death, pea and death 
 it {clfe. But all this is a certaine outward appearance before mp 
 fight and the fight of the world, which knowe and tudge none o⸗ J 
 therwife,but that finne,death,and Satan are prefent, Motwich: Thee 
 ftanzing in the meane feafon onder that affaule and terrour the oo inn Gone 
 word and {piritare,encouraging me,pzeleruing me, ¢ alluring death,and 
 me,that God ig not angrp with me, that mp ſinne is forgiven me, Satan, 
 that I (hall neither dye, noꝛ be forlaken ; Cipon this foundation € 
 hopempbart doth wholy reſt. And no man hauing fuch a confi: 
 dẽce in God remaineth under finne, neither ts dꝛowned indeath, 
 butis made aconquerour of finne and death. Chis ig,not to pre: 
 uaile oz auercome,for that albeit Satanattemptech, pet be doch 
 not get the bictorie, Ge call the boule of Dauid,a moptal boule, 
 finnefull,and ſubiect ta the deuill, according to the maner of all 
 fleſh and blood, and pet notwith tanding the boone of ſaluation is 
 rapled bp in the ſame, that men of that kingdom map enioy fal: 
 uation and kelicitie. Hereby pe fee that this kingdom is the king: — en 
 pom of faith, which can not be touched nor outwardly perceiuen “on 
 ofanp, which one cannot ſhewe to another, but euery one mult 
 haueit inbimlelfchat when be hall daw neare vnto death, hal 
 feele ſinne, oꝛ eucn fee death before him, be map then in faith lap 
 hold onthig kingdom, € beleue that bis ſinnes areforniuen him, 
 Foꝛ Chik therefore died, thatthou mightett be in this kingdom 
 of faith. herefoꝛe finne thal encounter, with chee in baine, death 
 is taken away, Chꝛiſt is wich thee, who can burt thee, who can do 
 any euill vnto thee? ere life and death, finne and innocencie, 
 Chri and Satan doe fight one with an orherzbut Chꝛiſt, life, € 
 innocencie doe ouercome and conquer. This ig foone {poken,but 
 hot fo calilp feltpea the contrary ſurely ta rather a » bere: 
 
 x 
 

 
 Euenymolt 
 holy are not 
 free from 
 finne. 
 
 Rom.7.18. 
 
 a ren © 5 da 
 . 
 
 50 A SERMON VPON THE 
 
 fore tfthou wilt efteeme anv confiver this kingdom accorping to 
 the iudgement of the world, thou thalt vtterly erre and be decei⸗ 
 ued, The world calleth that a good ¢ peaceable kingvom, where 
 all thinges are quiet,profperoug and goe well fopward, where ig 
 fafetie, peace, and innocencie outwardly, But bere is the king: 
 dom of faluation and grace, although it alwayes appeare other- 
 wife, MAhereloꝛe all thele chines are to be vnderſtood in ſpirit 
 and faith, € not to be iudged according to the perfon or outward 
 appearance, 
 
 Meither ought tt to ſeeme ſtraunge that this kingdom doth 
 flourifh in the middes of finnes,the force of Satan & death, wher: 
 of Zacharias here fingeth euen from the bottom of bis hart, and 
 knoweth well how it commech to palle, faith and the ſpirit reuea⸗ 
 ling it. Concerning finne Jhaue feene o2 knowen none in whom 
 itis not, Mhomſoeuer thou ſetteſt before thee, finne will bp and 
 bp appeare. Paule a moſt holy Aportle affirmeth of him felfe, 
 that be feelech finne in bis members. V Vill, fapth he, is prefent 
 with me, but I find no meanes to performe that whichis good. 
 For I doe notthe good thing which I would, but the euil which 
 I would not,that do I. De wiſhed tn deede to be free from finnes, 
 but pet he could not but liue in them, And J atid fuch like are alfo 
 defirous to be erempted from finnes: but that can by no meanes 
 be bought to paflewe doe onelpreprefle and keepe them under; 
 when we haue fallen into finne, we riſe againe. But as long ag 
 toe are clothed with this fleſh, and beare the burden thereof about 
 with vs ſo long ſinne is not extinguiſhed nor can be wholp ſubdu⸗ 
 
 ed. DMe map well goe about and endeuour to ſubdue tt, notwith⸗ 
 
 ſtanding old Adam will leade his lile alſo, vntill he hall dye and 
 come vnto the graue. CAhat hall J neene to ſay any more? The 
 kingdom of Chꝛiſt te a certaine ſpeciall kingdom,wherein euerp 
 one of the Sainctes is compelledta make this confeſſion: Als 
 mighty God, vnto whofe power allthinges acknowledge them 
 feluesfubiect, Iconfeſſe my (elf to bea miferable finnerzreuenge 
 not, I heleech thee mp old iniquities, Al alfo mutt fing this fongs 
 Dur father, ec. koꝛgiue vs dur trefpalles jas we fordiue them that 
 treſpaſſe againſt vs Other righteous t holy ones, which knowe 
 no mealure or ende oftheirrighteoufnes and holines,doe bnder- 
 ſtand nothing hereof, anv therefore this' Golpell ts not preachen 
 vnto them, ſeeing that hep thinke the kingdom of Chit : * 
 uc 
 
HYMNE OF ZACHARIAS, 51 
 
 ſuch, that there is no ſinne at all in ft, but that all chinges in ic are 
 
 cleane # pure: thep require ſuch a Chꝛiſtian ag ig wholp cleane 
 
 from all filth offinne,and without finne ag Chꝛiſt him ſelfe, fuch 
 
 aone thep hall neuer be able to finde, 
 
 . Pow he is a Chritian, who being a finner,confellech him (elf 
 
 afinner, who hateth the feeling of finne, friuing agatnt tt from 
 
 bis hart. Deis nota Chꝛiſtian which chinketh that be hath no 
 finne,neither feeleth any. But if thou knoweſt any (uch, be is an 
 QAntichriftian,and not a true Chꝛiſtian. Che kingdom of Chak 
 
 therefore conſiſteth among finnes,tt ts eftablithen there where be 
 
 hath fet it,that ig,in the boule of Dauid.Wea fet Dautd him felfe 
 
 before pour epeg,and pe thal finde him to haue bene a ſinner:who 
 notwithanding ts bold to glorp, thache is aferuant acceptable 
 
 to his Loꝛd. There is none of p faithfull which ought to be atha: 
 
 med of this maner of praying vnto God. oꝛ of any other not much 
 
 vnlike bnto it; Lorde forgiue bs our finne: is it therefore true 
 
 that thep baue finne, becaufe thep fap fo’ pea truelp, for tf they 
 
 ſhould Ipe,thep thould be the children of Satan, But godly Chꝛi⸗ 
 
 fiang are weary of thislife, greatly defiting the life to come, 
 
 Now itis not giuen bnto chem in this earth to goe fo farre, that 
 
 they map fap : AMe are {ubiect to no vices,we ave cleane from all 
 
 finne ; if they thall goe ſo farre, itis Satan chat deceiueth them, 
 MotwithFanding thep are {opie for heir finnes, and doc lament 
 
 them, peatt gricueth them tothe bart, thatthep mutt beare the 
 
 miferable burden of this fleth, and thep crie out together with 
 
 &,}Paule Rom,7,0 wretched man that] am,who shall deliuer 
 
 me from the body of this death ? Chis thaite ¢ crie all the faith: 
 
 fulldoe giue,for that feeling finne, thep doe moſt carnefflp defire 
 
 to be delivered from it. And in this feeling eknowlenge offline, 
 
 the kingdom of Chriff conſiſteth, fo, thatenenin finne there is 
 ‘no finne, Chat is,albeit J doe both acknowledge and feele finne, Though the 
 petfaluation and the kingdom doe fo firmelp abive in mp confci- godly haue 
 ence,that Gov faych ontome: Twillforgine thee thy inne , for mein he 
 that thou hatt faith , and beleeueſt in Chriſt my elpeciallp belo- grieuoufnes 
 ued fonne, who was delivered to death forthee , neither fhallthp chereoß,yer 
 finnes burt thee. Dtbers which feele not their ſinnes, but truſt in it doch not 
 their workeg, and complaine nothing of their faultes and offen: burt them. 
 ces, thinking them felues cleane : Tuch are giuen to Satan, € not 
 
 receiued 02 admitted Into the kingdom of Chriſt: for thep which 
 
 Brel) D ti, 
 
 +> 
 

 
 * * 4 AR EI 
 . - re 
 
 52 A SERMON VPON- THE 
 
 are partakers of this kingdom can notbe without conflicts and 
 
 tribulation, | | 
 Death,Sa- And that J map lpeake mone plainip,recken J pray thee,anp 
 a ai of the Sainctes, whom death doth not troubles pad know thon 
 fomewhar walt not finde one,which isnotafraty, and trembleth not atthe 
 trouble the hozrible fight of death. Wut the confcience taketh comfort here 
 godly,bur by the Jrophet Dauid, who ſayth: The Lorde hath chaftened 
 the godly at and corrected me , but he hath not giuen meouer vnto death: 
 
 the laft ouer- je ſfighteth againſt bs in deede, but it preuaileth not. hus a Chei⸗ 
 
 come them. 
 
 Pfalai8.18, Alan wrapped in ſinnes, is both under ſinnes and aboue finnes, € 
 at the lat notwithſtanding obtainech the victozie. After the fame 
 fort alfo mut he haue to doe with Satan, with whom be muſt 
 wattle all bis life,and at the lat ouercome him. So in the woꝛld 
 alfobe mutt {uffer many conflicts andtroubles,and pet at length 
 become victor, For although ithe a kingdom of faluation, which 
 bach neither rett noz quietnes,but fuffreth the force. of bel, death, 
 the deuill, ſinne, and all maner of aduerfitte and tribulation, pet 
 they which be init, poe with an inutncible courage endure,and at 
 length overcome all euills. But God therefore permitteth thefe 
 thinges, that our faith map be erercifed , and thew fogth ie ſelle. 
 Moꝛeouer that is apleafure to the confcience, and bꝛingeth vnto 
 it comfort andiope, that it hath {uch a kingdont,that it map fap: 
 Bleſſed be the Lo» God, who hath viſited and redeemed bs, and 
 hath railed vp a kingdom inthe boule of Dauid, Chat is,for that 
 be vifitech vg bp bis word, deliuereth bs from ſinnes, and maketh 
 he conquerours ouer death and Satan, ar 
 
 Thus he haue heard both char a kingdom is rapfed vp in the 
 houfeof Dauid, and alſo that a Chritktanis both dead and pet ae 
 liue, is innocent inthe middes of finnes, and although be be lub: 
 {ect ta Satan, pet notwith landing bath vominion ouer Satan, 
 For both ave true, for that finne, death, bell doe affatle the fleth, 
 but doe not ouercome, forafinuch ag this Kingdom of faluation 
 triumpbeth ouer chem all, Tülherefore ag tt were with a cextaine 
 great bolones 02 confidence he callech it a horne, that is a ſtronge 
 and puiffant kingdom: Which bath no reſt or truce, but being 
 allailed of many ania fronge enemies, ts alwapes viligentlp oc⸗ 
 
 cupied in defence of it ſelle, anddoth notably repel the force of — 
 
 penemie Soa Chꝛiſtian laying bold on this borne, overthrow: 
 sch finne,beath and Satan, Reicher conliſteth this hone in our 
 : ſtrength. 
 
 I 
 
 | 
 
HYMNE OF ZACHARIAS, 53 
 
 ſtrength, neither are we makers thereof; for God hath made and 
 rayſed it vp by the minifterie of bis wo2d, whereby we are laued, 
 Wibherefore Zacharias fo fingeth, chathis ſonge hath refpect not 
 to his own fonne but to Chꝛiſt. Pea he celebrateth this kingdom 
 ag pertaining to the Jewes onely, and declareth chat tt ſhall be 
 gloꝛious, and maketh no mention of the Gentiles, how they alfo 
 fhould come onto it,as belive others, Simeon in his long,the be: 
 ginning whereof is, Lorde nowe letteft thou, &c.did prophecie, 
 that we Gentiles alfo are chofen into that kingdom, But here he 
 foretelleth of a kingdom rayſed bp of God to the Jeweg, euena 
 kingdom of faluation and bleficdnes, and that inthe boule of his 
 feruaunt Dauid. CAherefoꝛe he ſayth moꝛeouer: 
 
 Verſe 70. As he fpakeby the mouthof his holy Pro- 
 | phets: which haue bene fince the world be- 
 gan, 
 
 Therefore he hath railed op chig kingdom, that be might con: 
 firme bis ppamife , whereby he had foretolo that he would ſome⸗ 
 time rapfe bp a kingdom ec. Ind now that timeis come, where: _ 
 in he will fulfill that bis pꝛomiſe.So Zacharias reduceth § hone 
 offaluation, the kingdom of Choitt,co the olde Teſtament, that 
 out of ithe map bring witneſſes of fa trong and puiflant a king: 
 dom. For the Pꝛophets from the time of Dautd did all prope: The Pro- 
 fie,that the feede of Dauid ſhould haue a kingdom in che earth, Phets fore- 
 pet alpirituall kingdom : and aboue the reſt Efai and Jeremie pie ae 
 fopetola, that it fhould be {uch a kingdom, that the gouernment gould be 
 thereof thould confit tn the ſpirit & woꝛde to thefe efpectallp 3a: rayfed vp in J 
 charias bath here reſpect. The other ag Oſee, Micheas, and the the houle of 
 reft,poe ſpeake ofthefame kingdom, but not fo manifettly, Dauid, 
 
 Verfe71. Thathe would deliuer vs from our enemies, 
 and fromthe handes of all that hatevs. 
 
 The Cuangelit hath hitherto generally rehearſed, whatthat 
 kingdom of Chit is, whereof the Prꝛophets prophelien, owe 4 
 be fpeakerh of tt atfojbut particularly, declaring wherein it con- oe 
 Hitech. Fick inchis.that he deliuereth vs from the handés of out aon oral. 
 enemies, yea and from all them that bate vs. We lee here and vie uation con- 
 derſtand, moſt dearelp beloved, that this verle doth witnes emo (eth. 
 ) D tit, 
 

 
 
 
 
 
 
 
 ee, i TE nie. 2 ee en re 
 
 54° «A SERMON VPON THE | 
 plainely declare,that we which are bis people and kingdom, doe 
 
 liue among ft enemies, and that no other is to be looked fo? of be 
 
 The godly 
 mutt looke 
 for no peace! 
 or quietnes 
 in the world. 
 
 but to be hated of them: Chat allo the force, qualitie, and nature 
 of this kingdom confifterh in this, that tt deliuereth bs out of the 
 handes of all them that hatebs, as the Pꝛophet Dauid fapth 
 jofal, 1 10, The Lord shall fend the rod of thy power out of Si- 
 on: bethouruler in the middes of thine enemies. And ypfal.45, 
 Thine arrowes are very sharpe,euen in the middes of the Kings 
 enemies. It is a delight vnto Chꝛiſt that his kingdom ts fer in 
 the middes ofthe fight,pea and in the midbes of the haters there- 
 of, Chele things are wzttten for our comfort,that we which mind 
 toferue vnder the Prince of this kingdom, be ſo tnftructed, that 
 we looke for no other then is bere prefcrived and fer forth vnto 
 bs: that we ſeeke not here to get onto vs the fauour of the world, 
 neither that we ferue the world, andlabour tohaue no enemies 
 therein. For the words of Zacharias declare that tt ts the quality 
 of this kingdom to deliver from enemies, ow if it deliuereth bs 
 from enemieg,and as it were dꝛaweth bs out of the hands of them 
 that hate bs, furelp it cannot be a kingdom of peace, but lucha 
 kingdom as is {ubiect to che hatred and malice of the world. Ag 
 peleeatthig bape, that our enemies beare a deadly hatred vnto 
 thelight, which bath alittle thined forth, thankes be to Chait 
 therefore, No man te anp where fo hated asa Chrittian, Both 
 the Pope, and the furtous Bilyops with cheir falle Apoſtles, al⸗ 
 fo the raging Pꝛinces, moreouer the holy, learned, and wile of 
 the world, all at thig dap Doe moft bitterly hate Chꝛiſtians. Rei: 
 ther are chep content,that they be killed ¢ flatne, but thep would. 
 baue them extinguiſhed and vtterly rooted out, that there may be 
 no memozie ofthem,ag they chinke,left among men. And this ig 
 the ftate, theſe are the badges, and cognifances of Chꝛiſtians: 
 that when Satan by his minifters perfecuteth os, bethinkech 
 quitetoroste vs out. Chis verſe allogiuech bs to vnderſtand. 
 that Chritt ts our King, chat he map ſaue and deliuer vs out of 
 the handes of our enemies: which he notably performech , and 
 ſheweth his pomer inthe mindes of the worloe, in the middes of 
 
 the force of fleſh and Satan, when as peace and quietnesis no 
 
 where lefttoa Chriftian , butin his Chrik alone, Chis alfo we 
 
 mutt marke,that there is not one but many, which aflaple & per: 
 
 ſecute Chrifkiang : but pet that we hall not therefore be deſtroy⸗ 
 ed, 
 

 
 Ir x 7 ” u: 2 3 ™ 7 , 
 — u 
 he 
 
 | HYMNE OF ZACHARIAS, 55 
 
 ed, foralmıe) as we haue one, which is ſtronger both then the 
 woꝛld andthe prince thereofas John ſayth. Nowe whereas be 
 
 promifeth bs,we know certainly,that be both will and is able to 
 
 performe : we hall in deede feele the aſſault, but be will not {utter 
 _ bs to be deffroped o2 overcome, fo chat we hope and truſt in hin, 
 It followeth mozeouer: 
 
 vVerſe 72. That he might ſhewe mercy towards our fae 
 | thers,and remember his holy couenant. 
 
 | Verfe73. Thatis,the oth which he {ware to our father 
 Abraham that he would giue vs. 
 
 | De will deliver vs, not onely from all euill both of bodp anv 
 | efpeciallp of foule,but allo from our enemies, Satan,and men, 
 as a Chriftian mul be as ic were ouerwhelmed wich all euillg 
 ‚ together, fo alfo be thal be ayaine wholp deliuered from all euils. 
 | Anup be theweth chat this grace and blefling was pꝛomiſed ca 
 . their fathers,2uch is the maner of the Apoſtles alſo, that thep 
 | oftentimes baue recourle tothe old Cekament , as Jhaue {apy 
 | before, that God ſpake and promifed by the mouth of the Pꝛo⸗ 
 | phets,¢c.euen as Zacharias doth in this place, Some man map An obiediö. 
 | now fap : Chey are dead, how therefore will be Hew mercy vnto 
 | them? Againe, what neene ig there to rehearſe, that he woulve 
 thew mercy tothe kathers, when ag itis declared in p Wrophetg? 
 Gut this is thereloꝛe vone, that che truth of God map be ſhewed The aüfwer. 
 | forth, and map be allo approued vnto bs , that we ſhoulde not be 
 | ignozant,that thofethinges are not due to our merits. In the fir 
 | booke of Moles is mentioned, how God promifedto Abraham, Ger.22.18, 
 | 
 
 
 
 that in his ſeede all p nations of the earth fhoul be bleſſed. That 
 | t8,that by Chꝛiſt hould come peace, nrace,and blelfing to all na: 
 | tions, TAhich promife was aifferred fo longa time, that tt ap: > 
 | peared,that it wag inbaine and abolifhed , So vnwilſe, as tt {ees 
 meth tothe worlve, doth Gov fhewe him lelfe in hig matters, ag 
 | though all chinges went backward, Notwithſtanding howſoe⸗ 
 uer tt was Delaped and feemed , petitis fulfilled and performed 
 whatſoeuer was promiledto Abraham, and Gov hath not onelp 
 deliuered bim from bis enemies, but hath beffowed bpon him all 
 | good thinges,pea hath giuenhim felfe onto him, and all that he 
 | bath, Gud all this ig therefoze done, foz that (as 2 achariag here 
 
 ’ ; ttt, 
 
 
 
 
 
X, TEEN EA Be yy ‘ “ m Bu a an —— + ' 7 +’ em 
 r e — a 
 J 
 
 56 A SERMON’ VPON! THE: 
 
 ſayth) this mercy and goodnes twas before promifevand confirs 
 med by anoch vnto thein, which are lang ſince dead, when as we 
 pet were not, ets mercitull thevefoze andfauouradle , not be⸗ 
 caule of ourmerits , as though be vid owe it vnto aur righteout 
 ues, but of big onelp grace, fauour, and merep, 
 f Thele are horrible thunnzings again our merits « worked, | 
 God bot, thacwecannorglorp, that we baue delivered our felues from 
 Plilledhis ũnnes, oꝛ that we Hane deſerued his goodnes, and the preaching 
 promifenot Of the Gofyell, No, it ts not {o,Dere ts no place for boating: but 
 moued this tert fapth that thou,D O Loꝛde, didſt promife certaine chow⸗ 
 through any ſands of peares before I] was boone , that thou wouldelt doe it, 
 asia CU ho vid then delire him, thache would gine vs chole chinges, 
 men,butof when he had determined with him ſelfe to gine them? And upon 
 hismeere this promile the Pꝛophets are bold and doe fap them {elues,for 
 graceand by it we attatne nto true goodnes, thatthe mouth of euery one 
 | N map be flopped,thathe thac wil gloꝛy, may glory i inp Lo, For 
 thus the Loꝛd may ſay:that thou liueſt in mp kingdomy;that thou 
 enioyeſt mp goodnes  grace,tt is not to be imputed to thee, but 
 vnto mes Apromiled, and determined wich mp lelfe to fulfill mp | 
 promifes, thou being ignorant thereof, And here the mouth of e- 
 
 . — ooo \ perp one is Topped, So at this dap alfoncne of vs onto whom, 
 
 | | thankes be to God the Golpel hath ſhined, can glorp that we obs 
 
 
 
 
 
 tained it by our owne meanes labour, endeuour, 02 good conuer⸗ 
 fation. Foꝛ thoſe which were counted che beſt woꝛkes, and the 
 moſt excellent ſtudies are diſallo wed and ouerthꝛowne as to celes 
 bꝛate Walle , to ioyne him ſelfe to this o2 that hypocriticall fect, 
 | which they call an oxder;ec, Chele the Gofpell condemneth and 
 h ‘vetecteth, and bow can 9 attainetothe Golpell by that which ie 
 relecteth? CTUherekoze this ſtandeth fure and certaine, thatall 
 that tue haue, is of the meere grace and goodnes of God, fothat 
 with bis honour and praife we map confefle, that we haue veler- 
 uedfarre otherwiſe, namely hell fire, ikbeſides this be beffowerh 
 any thing sponds, itisthe giftofbis qrace and goodnes. And 
 this tg that which Zacharias ſayth, that is was foꝛetold bp the 
 Pꝛophets, and bath promifed and confirmed by an oth to che fa- 
 thers, that he would performe bnto bs the couenant made to A⸗ 
 Gen.22.16, bꝛaham. Chus he fapth co Abꝛaham:By my felfe haue i fwerne, 
 fayth the Lorde, thatin blefling Iwill bléffethee. Andinthy 
 feede,&c. — wordg che jorophets diligently help, "at, 
 andled, 
 
 
 
— HYMNE OF ZACHARIAS. $7 
 
 haivled,¢ alwaies truſted onto them,fo2 that be doth bere ſolemn⸗ 
  Ipfweare , thathe might wholp allure vs , thathe would poure 
 forth bis blefling vpon vs, And now the time ts prelent;the how⸗ 
 eriscome, wherein,be bath worne, that ſaluation ſhould come 
  -bntobs,as it is Declared Mar. 16. Goe yeinto allthe world & 
 preachthe Gofpell to euery creature: he that’shall beleue & be 
 baptifed,shall be faued: buthe that will not beleeue, shall be 
 damned. Men lurely haue not merited it, no not Abꝛaham him Abraham 
 fclfe,who was not made partaker ofthe pꝛomiſe, leeing thathe pe 
 Died long before che fullling thereof, In lpiritinvecoe and faith e rowie. 
 be was pattaker of it,but he lined not fo long, til the Goſpel was 
 reucaled to p whole world. Che promife therfore was made vnto 
 him, although, as J haue fapd, he looked not for p fulfilling ther: 
 ofin this life, Chat ts hislife was not prolonged bntill the prea: 
 ching ofthe Golpell in the whole world, although in faith be ob- 
 tained the Golpell for himfeife, Ciherefore it can not be ſayd, 
 that that premife mas due to his merits, otherwiſe he mutt bane 
 liued inthe earch untill the fulfilling thereof, and a due price o2 
 reward muffhanebene payd vnto him, Butnow the performing 
 ofthe promife was after bis death fo that euerp one mutt needes 
 confefle, that that promile was not made to Abraham becauſe of 
 his merits, union) if ul edd re A 
 Againe, it cannot be fapd, thatthe Gentiles which enioy thig The Gen- 
 promile, haue obtained ic bp their merits, which then were not, A alee 
 God pꝛomilech to the fathers and perfogmeth not,be performeth joving of | 
 to the Gentiles,to whom notwith Fading no promile wag made, the promife. 
 who all at that time werenot, Gen will alwaves retayne to him 
 felf his honour,and be che fame God although the wicked world. 
 cannot be fo perſwaded. De chaftenethi, reproueth , rebukech,: 
 prouoketh, ſtirreth, allurech, doch whatſoeuer is to be Done, but 
 the worldlings rob bimof his honour, and attribuce itto them 
 felues.that is,chep will not acknowledge, that whatfocuer thep 
 poſſeſſe or haue,tt commeth onto then bp the ouly grace of God. 
 Chen therefore we glory of ſuch good thinges, wacknowlenge - 
 not God to bethe auchor and giuer of them we make our ſelues 
 as God, and himag our feruaunt, Sohe is diſhonoured, andthe 
 honour attributed vnto vs. Wut albeit me make marchandise 
 . Of bis honour, yet he hath affirmed in che Scriptures, thao, 
 he will keepe his honour and alorpg onelp to him delle that & u. 
 

 
 | 
 
 
 
 A Chriftian 
 how he li- 
 
 — 
 
 58 A SERMON’ VPON THE 
 
 he may be acknowledged to giue all things of bis meere and one 
 Ip grace. Chele thinges he that beleueth, doth allo receiue thems: 
 be that doth not beleue, thall at the lẽgth receiue bis * reward. 
 Zacharias ſayth moꝛeouer: 
 
 Verſe 74. That we being deliuered outof the — of 
 
 ourenemies, might ferue him without feare, 
 
 Verfe75. Allthedayes of ourlife, inholines and tigh- 
 
 teoufnes before him. 
 
 De hath vefined the nature and propertic of this kingdom:that 
 ig,the couenant made with Abꝛaham, that in his ſeede all the na⸗ 
 tiong of the earth ſhould be bleſſed, xc. Thich woꝛds ofbleflings 
 thus fapth he, I will interpzet onto you,thac being deliuered out 
 of the hanves of our enemies, we map ferue him without feare all 
 our lifelong inholineg anv righteoulnes before him, Mhich to 
 the world and our fleth ſauoureth not well. Foꝛ the woꝛ ld thus 
 murmureth here: J had thought chathe woulde haue giuen bs 
 fome pretions thing, ag a purfe well ſtuffed with money, arich 
 wife,fap2e and bewtifull childꝛen, goodly houfeg , and whatloes 
 uet the world is delighted in, But now | perceiue ‘it to be others 
 wile, Iheare that we mu without feare ferue him inbotines € 
 righteoufnes,and fo pleafe him, ctherefoze it Hall be meete chat 
 we apply hereunto {pirituall epes and cares , that we map moe 
 rightly confiver and onderftand che woꝛdes. Mhereas be fapth, 
 that be will deliuer vg from all our enemtes, it ts againe thus ta 
 be under food, that this kingdom ts placed in the middes of ene: 
 mies and notwithſtanding that it tg not cherefore deſtroyed, but 
 that alwayes all the enemies and aduerfaries thereof are ouers 
 come. AUAe muff vnderſtand alfo that the veliuerance from our e⸗ 
 nemies tendeth hereunto, that we thould alwapes obey him chat 
 deliuereth bs, without anp feare. And chis isa Chꝛiſtian thing 
 an amiable kingdom,that a Chpittian ſhall leade his life without 
 feare, Dowbeit Gon hath beſtowed this bpon bs, that we ſhould 
 hereafter ſerue him alone, 
 
 The words without feare, include in them, that we ſhall guts 
 etly eniop the wood thinges of this prelent world , ¢ of the world 
 tocome, for a Chꝛiſtian fs {ure and certaine of the foꝛgiuenes of 
 
 uerh without DIE finneg, although be as yet keeleth them, ag ine baue ſayd a li⸗ 
 
 fearc. 
 
 tie 
 
HYMNE OF ZACHARIAS, 59 
 
 tle before, De is certaine that death hath no power in him: that 
 Satan doth notouercome him: that the woꝛlde can not preuatle 
 againſt him.Such a bartis without all perill and feare, ¢ plains 
 ip free from them. Ahich doe not thou fo vnderſtand, as though 
 we Do not feele finne at all,but that we are greatly grieued when 
 finnes trouble vg, when the image on ſight of death terrifiech ug, 
 when as being repzochen and ſclaundered of the wozld, we and 
 ag deſtitute, and haue none tn this earth, to whom me map turne 
 vs or refort for fuccour,but God alone , Chele thinges indeede 
 are felt, but they doe not pꝛeuaile nor ouercome bs: for the hart 
 notwithſtanding remainerh fafe and quiet in God, So poucrtie 
 alfo is felt, when thou art pinched wich bunger,¢ haft not where- 
 withall to fill chp belly, to maintaine thy wife any botnge bp thy 
 childꝛen, noꝛ anp certatne place where to dweil and abive, but all 
 thefe thinges hall not burt thee : thou mutt aske of God whatlos 
 euer thou neevdeff, € ferue him without feare, ag our prefenetert 
 declareth, But herein we doe for the moft part bebaue our felues 
 notas Chꝛiſtians, we iudge after our one affection and ſenſe, 
 according ag the woꝛld doth blame vs, oꝛ report euill of vg, Allo 
 when our fielveg haue no corne, ne monepig nour purle, we 
 thinke our ſelues vtterly deftitute and forfaken. But a true Chꝛi⸗ 
 ftian with (hut epes and eaves fapth with Paule {peaking tothe 
 Galathians : D few, finne,death, pe are dead nto me: and Ja⸗ 
 gaine am dead onto pou.that Chꝛiſt map line inme, Che worlo 
 
 Gal.2.¢7 6, 
 
 is crucified vnto me,and Jvnto the woꝛlde. Chatis.the worlde _ 
 
 hath no care oꝛ regard ofme , and mp preaching and life is moc: 
 kev and ſcorned of tt, But with the fame meature that thou mea- 
 ſureſt vnto me, 3 will mealure to thee againe: tf thou deſpiſeſt 
 me Jalſo will deſpiſe thee : ik thou makeſt no account of me, I 
 againe will make fmallaccouns of thee, 
 
 bat care, if the worldhate me, when ag J diſpleaſe not 
 - himebatdwelleth inheauen ? ikthis hatred continue euen dayly, 
 iffinne rave andthe worlve talke and prate manp thinges, what 
 then ẽlet it do fo pntilliche weary, I wil paffe ouer theſe things 
 
 as I heard thenwnot. Chis is in deede to forlake che woplo, and - 
 
 to die unto it,to line without feare, to be occupied about no other 
 _ thing, but that which ts accoyping to Gods will, to fpeake no- 
 thing at all but chat which thall pleafe him, and which Iſhall 
 know tobe agreeable to big worde: that I may live fo, and dog 
 

 
 
 
 
 
 Tr ee = Oo Pay. * a 
 
 60 ‚A SERMON VPON THE 
 
 thoſe workeg, which 3 knowe certainly ave acceptable before _ 
 
 him, thatin mp wholelife whatfoeuer Idoe either outward< — 
 Ip, or inwardelp , 3 map be certaine that I feeke bts glorye, 
 and endeuour to fulfill bis will. So Namfeparated from the 
 world. and notwithſtanding doe Hill line in che worloe, IQoman 
 is leſſe tuthe worlds then a ſincere Chaiftian sand againe, no man 
 ig more occupied and bath to noe with che world then anentire 
 Chꝛiſtian. Chat isthe woꝛlde doth moze intentittelp looke outa 
 him, and atau more often anv vehemently affallech him, then 
 him that is ignorant of Chꝛiſt, of grace,and of faith. Chrift anv 
 Paule bad erperience hereof: thep had combate ¢ conflicts with 
 the worlo: thep were troubled and moleſted, yea the whole world 
 was agatn® chem. Againe,arıue Chaiſtian ts not tn the wozlde, 
 albeit che world rage ¢ free cruelly agatnit him: for be alwayes 
 trufteth in God, and ſayth: Loꝛd, J am thine thou thalt deale wel - 
 With me, graunt thou that mp matters map goe forward accop- 
 bing to chp will,onelp be thou on my fine,and I hall be in ſakety. 
 
 Allthe dayes of our liſe.All our life long, that ts continually, 
 without ceafing, 
 
 Inholines and righteoufnes before him. Here S. Luke diui⸗ 
 beth righteouſnes and holines into two foptes : of which one ts 
 acceptable before Gov: p other before him is of no value: wher: 
 by we haue to bnderitand , that both the righteoulnes # holines 
 of Gov are inno eftimatton before the world, euen asthe woꝛlde 
 
 is wont nothing toeffeeme God, and againe Goo litle to efteeme 
 
 Hypocritic al 
 holines and 
 sighteoufnes 
 
 religion. And thus Ficking i ina colourable bey of good works, 
 
 the world, For that which Gon calleth iuſt, the world calleth on: 
 iu sand that which it callech right, Gov callech crooked: and fo 
 
 thefe two Champions are continually at nariance betwene them 
 
 ſelues. Chat which God callech holy, feemeth to the wogld deui⸗ 
 lifh andonvighteous, Ciherefore be comfortech vs here, decla⸗ 
 ring that there be two fortes of righteoufnes and holines: Due, 
 
 which we oughtco obferue diligently: An other which we ought 
 to auotde.Ditherto tt hath bene the chtefe bolines and righteouſ⸗ 
 nes of all, which coulo be inuented,to runne into Wonafteries,to 
 put onmonkith apparel, to be fhauen,to weare a hempten girdle, 
 to giue him felfe to fatting and praper , tobe clothed with beare 
 cloth,tolpe in wollen garments, to obferue an auftere maner of 
 Tiuing: and inalumme', totake ppon him monkth Holines and 
 
 we 
 
* HYMNE OF ZACHARIAS, 61. 
 
 we Knetwe none other but that we were holp from top to toe: has 
 
 | wing regarde onelp to workes andthe bodp, and not to the hart, 
 
 where we were full of hatred,feare,¢ tncrevulitie, troubled with 
 an euil confcience, knowing almoft nothing rightly of God, Che 
 
 | the wold cried openip: D that holy man: D help and cha wo: 
 man, which baue incluved them felues withinthe walls of Mo⸗ 
 
 I 
 
 | nafferieg, Which dap t night kneeling vpon their Knees fap ma- 
 | nprofaries,agthep callthem.D,whatholines is there, where e- 
 
 uen God him felfe dwelleth, where the holy Ghott the comforter 
 
 | abineth prelent ? Chele hinges che world boatteth of, and greats 
 
 
 
 | 
 | 
 
 t 
 
 | 
 
 Ip efteemeth. Gut belive thele thep doe not marke, how they prap 
 with no earnefineg of hart, howe they teach and inffruct no man, 
 howe they giue nothing toany , but catch onto them felues both 
 the blood and ſweat of the poore , and leaue true fincere workeg 
 vndone. Chis righteoufhes ¢holines the worldertolleth, which 
 notwithfanding fincketh and is wholp uncleane before Gov, 
 
 which be will haue euen to be vnknowne bato bs, pet the woglde 
 _ refuteth to admit anp other, 
 
 But there is an other maner ofrighteoufneg then thig where: 
 
 of Gon effeemeth € accepteth, which alfo we mutt conliver, now 
 it is ok this forte: It conſiſteth not in a grape garment, not ina 
 
 blacke or white coule, but in pure confcience, Co wit, when I 
 beleeue , that Chri is my faluation, andthatmp morkes can 
 preuatte nothing hereunto: but that he doth all thinges which 
 God hath regarde vnto. Chen J fay no moze: a gray garment is 
 holy a ved garment is pꝛophane, foꝛaſmuch as Iknow, that not 
 ina gray or any other garment;but in Chri all thinges confit. 
 Foꝛ no man can attaine tathis , that a gray garment may clenle 
 bis hart from Fich, or that a monaſterie may purifie its fo2 it is 
 
 | neceflarp that God onely purifie the hart bp faith , and the holy 
 
 
 
 Ghoff,ag Jeter witneſſeth Act,1 5. Chen the hart is now pure, 
 the houfe ig onto it ag the fielve, and the ficloe ag the boule: Che 
 market ig as much eſteemed of it ag the Donafterie; and contra: 
 riwife, either remainech there vnto me any worke , place, 02 
 garment,which I count prophane : for all chinwes are alike vnto 
 me, after thatholines hath fully poſſeſſed mp bare. Chat euen 
 God fapth untome : Chou art godly, Jamthy father, thou are 
 mp fonne, And herein we ought cto perfitt, that webebolp, and 
 
 | without feare doe obey anv ferue him, Were the ticle and bapgeg 
 
 The righte- 
 oufnes wher 
 of God ac- 
 cepteth,of 
 what fort ie 
 is, 
 

 
 
 
 
 
 Pr —5— . ae en | 
 62 A SERMON VPON THE 
 
 of a Chrittian arefeene,¢ this is his cognifance; to wit, that * 
 ing holy, he ts the Winttter of God without feare, But what fine 
 ner ig there which dareth challenge to him felfe this title? Lee 
 one come forth, which varech auouch him felfe to be godly, righ⸗ 
 teoug,holp,and the feruaunt of God, deſtitute of no good thinges 
 either of mind or body, ow he chat ca not glorp of chele chings, 
 isnota Chꝛiſtian. Foꝛ of chelethinges muta incere Chꝛiſtian 
 be partaker, Wut whatlettech that onedareth not challenge ta 
 him felfe chig title? Cuen a timoꝛous conlcience : for we alwaies 
 feele finne,and our Itfe ig euer fraile, Ji {ee nothing but an honeſt 
 
 ~  life,alchough God require thts alfo of vs, pet he will not be cons 
 tent therwith, but there ts neede that there be pet acertain high⸗ 
 er thinge, that A dare be bolve to fay: Loꝛde Gon maker of the 
 whole worde, Jam certaine that J am bolp before thee,and am. 
 chp feruaunt, not for mpne owne fake, who do ag pet feele ünnes 
 in mp felfebutthrough Chat, whe bath taken away my inne, 
 and made latigfactionfor me. Chele chines lurelp I ought to 
 glory of, ik I be a true Chꝛiſtian. 
 
 But this {eemech difficult and hard: God anmittech na finne, 
 mp fearefull and weake confcience ig againt me, Dow am F bis 
 feruaunt, when ag notwithttanding J feetein my felfe, that J 
 ferue the deutll and doe not knowe that F am holy? J (peake noe 
 bere ofthe common fort of Chrittians , {uch as J, and ſuch like 
 are: but of fincere Chꝛiſtians, which haue a good conlcience,and ' 
 in whoſe hartes the fpiric of Gov abideth, whole confcience albe- 
 
 it it be fraple and weake, and they feele their finneg, petthepare 
 enforced tofay : Dowfoeuer finne ts, pet I know no finne kp mp 
 felfe , neither am Ji fubtect to death and hell, and for this caule 
 they ſtriue, and at the laſt ouercome, that therefore thep would e- 
 uen die, in that confivence, But J finde tt farce otherwile, tf Iſet 
 my life before my ſight. Derelife and the word muſt be feparas 
 ten farre aſunder. Ff thou wilt confiver life, J will {ec aliobefore 
 thee the liues of S, Peter ,jPaule, or John, thou thalt finde euen 
 them not to haue liugd without finne , TÜbenchou delivek to be 
 Wemut holy before Gov, truſt not to thy life, vnleſſe chou wilt perith for 
 truft,not:o euer, For thou mutt truſt to onelp mercp and grace, and not to 
 our rag oi life 0p workes,othertoife thp cafe will be berp il.@Liherefore our 
 vhermere Hate mutt be fo affected that it ſay: Loꝛde, if chou ſhouldelt call 
 mercyand me to an account, JIſhould not be able either by life 02 workesto 
 grace of God ſtaud 
 
 gr; 
 
——————==<@<«= SO du LULU 
 
 HYMNE OF ZACHARIAS, 63 
 
 ftande in thy fight,no although J were euen Hohn the Baptilt. 
 Neuertheles therefore I glory that J am godly, € thy feruaunt, 
 for that thou doeſt give vnto me continually, and alfo for that, as 
 thow batt ppomifen co Abraham, thoudock for thy Chrifts fake, 
 vouchlafe to (hewebp mercpuntome: if fo be that Sof my felfe 
 be not godly andrighteous, petheis godly and righteous for 
 me : If Ibe prophane, he is holy: if Jbe not § ſeruaunt of Gov, 
 he is the ſeruaunt of God: tf Ibe not without feare and careful⸗ 
 neg, petheis voyd of all feare and carefulnes: that ſo J may as 
 it were trangferre mp felfe from mp felfe,and perfe into him, € 
 alorp,thacin Chrit e bp Chri Tam good, Thus he will haue 
 vs to gloꝛy, that we are godty and holp,but not by our owne mes 
 rit: for we muſt gloꝛy of our {elues , ag of moffvelperate wet: 
 ches. 
 And that this may be plaine, marke our life,confiver our good 
 conuerlation and maners, wepe how kooliſhly men apply them 
 
 felues to the Golpell, that I am almof in dout, whether Jſhould 
 
 preach anp moze oꝛ no. For ag Toone as thefe hinges are taught 
 
 in a fermon,that faluation confifterh not in our works oꝛ life, but 
 
 inthe giftes of God, 'euerp one is flow todoe good, roman will 
 
 Line an honettlife,and be any moze obedient , they falfly affirme 
 
 euery where, that good workes are inhibited, JQeuertheles God - 
 requireth of vs,that we lead an honeſt life outwardly and herhat 
 
 doth not fo,fhall atlength finde his due puniſhment. Mowe tfit 
 
 happen that we liue godlily and honefilp outwardly , Satan bp 
 
 and by frameth bis wickednes, Meither doe I know at this dap 
 
 howto order. mp felfe inthis mattey not becaule of mp owne pers 
 
 fon;but becaufe of Ife, For if we preach of an bonett anv godly 
 
 fife! the worlde bp by kurioully attempteth mithouriuagement, 
 
 to build ladders to heauen: which Gov neithertan, neither wil + They en- 
 by anp meanestuffer : Againcsa diſhoneſt and ignominiouglife deuour by 
 both not become Chꝛiſtians, neither doth a delicate life become their good 
 them, bat therefore mutt we then doe? They which haue ves Works to2- 
 {pect onelpta an honetandfappe life, it were better kor them to 
 be adulterergand adulterefles, andaltogether to wallowinthe We muft nei 
 myꝛe. And pet notwithitanding Gov will not haue vs to lead our cher prefiime 
 life Klchilp and diſhoneſtly. For neither canbe fuffer that, adiud- of tay 
 ging thee euen neo bell therefore, ikthou fonoe, And ifrhoulean eats 
 anhoneff life, thou wilt ſticke init, and arrogate vnto thy felfes 1cade a god- 
 Bin f | ly life. 
 
——— WR ww. PR On Oo a ee ha a We a 
 
 64 A SERMON VPON THE 
 
 which againe be can not {uffer. Chou mutt therefore fo pꝛouide 
 that thourematne inthe middle pathe, declining neither tothe 
 right hand, noꝛ to the left, and that chou lead a quiet‘, fapıe, and 
 amtable life tn che fight of the world; which alfo map be accepta- 
 bie before God , and pet that thou noe not therefore fo greatly e- 
 ſteeme it,no2 count lo ofit, as though thou doeſt merit anp thing 
 of Goo thereby, 
 Thus a Chrittian continueth the holy ſeruaunt of Gav with: 
 out feare,not by bis good woꝛkes and holy life, but by the grace 
 Blafphe- ol Chꝛiſt. But he that allirmeth chathe ts holy by bis worꝛkes, is 
 moustoaf- · hlalphemous againſt God, robbeth Gov of his honour, and denis 
 a eth Chritk;for whom it mere berter,thache were ten times an ho⸗ 
 by our ee micide, oꝛ an adulterer ; then that be ſhould therebp affirme him 
 felfetobea Chrittian,yea godly and holp: for be noch plainly at: 
 fhonour Chk, and it is as much as to affirme that there ts na 
 Chri: for he istherefore called Chꝛiſt, foꝛ chathe ig our grace, 
 mercy, redvemption,and holines, If J ould not attribute to the 
 Dinine mercp,that Gov him ſelfe doth faue me , what ſhould thts 
 be elfe,buttofap,thacheig neither holy nop blefled ? Tüherefore 
 if 3 bea Chriftian, I mutt confefle, chat Jam holy anda Chꝛiſti⸗ 
 an for this caufe,for chat Chꝛiſt him lelfe is holy. And albeit mp 
 confcience doth reproue me of Inne, pet I mutt till perleuer in 
 this , that bis holines ig greater then my ſinnes hus I mul 
 i liue honeſtly outwardly but inwardly ret and truſt in him alone, 
 | Je followeth moreouer how 3 achariag —* his fpeech to Be 
 1 child, and ſayth: 
 
 
 
 
 
 
 
 
 76. Andthouchild halt be Lalfed the — of 
 the moft High: forthou fhalt goe before the 
 
 face of the Lord to prepare his wayes. | 
 This hall be thy office: Thou ſhalt be the Art; and thalt firk 
 begin: chatis,chou halt be the Prꝛophet of the moft High: But 
 ‚ what manerofprophecie hall that be,bow hall tt bedone: Alter 
 forerunner 
 
 efchrit, Pate biswapes. Ahen any yprince comineth , certaine goe be: 
 "fore bim,to prepare way and place for bim,and fap: Give place, 
 Depart out of the way: John doing the like, runneth before and. 
 criech vnto the people: Gor afive , turne out of the he 5 rine | 
 place,the Love him (elf comimerh Such aſeruaunt is se | 
 wyom — 
 
 | 3 ~ . 
 \ * 
 2% . Be | 
 
 | 
 | Tohn the his fort: Chou fhalche the forerunner of the Lobe, ¢ chalt pze⸗ 
 
"U WYMNE OF ZACHARIAS, 65 
 
 —* Loꝛd by and bp followeth. Such thinges no Prophet 
 at any time bath ſpokẽ, but they baue prophelted oftheſe things, 
 that a Prophet ſhould ſomtime come, which ſhould erect a king: 
 dom that ſhould continue for euer,tc. But all dyed, not one re⸗ 
 mayned, which id behold this being aliue. But this prophet 
 Doth line euenatchattpme, when the Lord him ſelfe commeth, 
 | and bp and bp followeth him. For the Gofpell was begon to be 
 | preached, Baptiſme was begon to be miniftred, by the comming 
 and miniũ ery of John, who ceafling, Chit began, both almoũ 
 in the fame peare. Row what thall be his office? This truely, to The office 
 prepare a way for the Lo. Which preparation is nothing elle, of loha. 
 butte bring people to p Love the Sauiour, Chrift is che grace, 
 gift King and horne of cur faluation, Chis Lorde and King ne 
 ‘man rereineth,unleg be be firſt humbled, that he ehinkenoching 
 
 im felf, for he cannot otherwile attaine bute Chriſt, neither 
 tan and together, torecetue the grace of Gop by gift, anvalfa 
 ‘Lorteritthe fame, John therefore inthis part teacheth men nos 
 ‚thing elfe, but that they are finnerg and altogether nothing , De 
 now which acknowlengeth hint {elfe , and feelech him felfe a fin: 
 ner befoze,pea and to be nothing, tell vnderſtandeth the boice of 
 edie hich ig, prepare pe a wap for the Loꝛde: Giue placeto 
 ‚him: Weis at hanne that followeth me, whois greater then Ft, 
 "him; pe thal heare, him pe thal obey. Theother office of John 
 which followerh, is, that be bꝛingeth mento the knowlege of 
 faluation 5 and fhewerh with hie finger that pafcall Lambe,that 
 ‘taketh away our fitmes, tharhe map fatten chem tothe croffe, 
 “with him ſeite ano abolifh them. Güihereof Zacharias now goech 
 ‘onto ifpeake, " 
 
 © sind ne 
 
 
 
 
 
 
 
 ze 77 ropiue knowledge of faluati vnto his peo- 
 ple,ty the remiffion of their finnes. 
 seed canteen begin the office and miniſtery of the word, 
 is taught ait learned how one is ſaued Thich ſaluati⸗ et 
 m 02 — = eee. “not howe ‘we map be famous arg 
 ia nce.of viches, glopp,and power inearth, 
 ANE free — onderſttoobe it: but that we may ob- 
 on bf finnes, ant be made partakers of the grace of 
 Er pow — remiſſion of ſinnes ig, there is no merit, no re⸗ 
 ward oz ſatislaction, otherwiſe it could. notbe za: remiflion of 
 at 
 
 
 

 
 66 A SERMON VPON (THE 
 
 finnes , 0 that this knowledge ig, to pnderftand, bow Gov fo: 
 giueth be our finnes without workes and merits, andfaucth vs 
 bp mieere grace and mercp,as it lollowech vndes aez a 
 Verfe 78. Through the téder mercy ofout God, wher- 
 by the day {pringe from an high hath vifited 
 vs. TSiON £2 ings 
 
 Here it appearech thacthep which teach and oblerue lawes, 
 wonꝛkes And merits, doe ſtriue againlt both ehe mercy of Gade 
 Forgiuenes, knowledge offaluation,. Foꝛ be fapth not p fopgivenes of ſinnes 
 of fines co- hath come bp the papers or woꝛkes of the fathers, 02 of any of 
 meth not by the Spainctes,but through the bottomles mercy of Goo, which 
 any mere or Luke calleth the tender mercy,and fuch mercy as commeth from 
 ours,but We mofk inward affection and bowels, Notwithſtanding chis 
 through the forgiueneg of finne, which commeth bnto bs bp mercyxe, ts not 
 tender mer- {without merit, although it conmeth ca palſe without our merits 
 cyofGod. fut a Mediatout commeth betwene, who bath in our ſteede de⸗ 
 ferued it for bs, which is Chzilt our Lorde. soz God would chat 
 fatisfaction ſhould be made bnto him foz our ſinnes. and that bis 
 honour and lawe (houldg be perfoymed,here we were able tone 
 
 Ba », But Chꝛilt alone both wag able „and fatisfied for vs 
 
 uho.of che infinit mercpof the father, was (ent for) fame caufe, 
 andthattobs , thathemight vilpatche tt. Cherefore he ſayth, 
 Through which infinit € boccomles mercy the day Ipzinge froh 
 anbigh bath viftcen us, Kichous all bout it was no merit,but ons 
 “Ip onmealurable.merep , that Chritt came tods,and merited and 
 obtained for bs (uch remiflion of finnes vnto eternall {aluation, 
 Row be calleth him, the day fpringe from an hie, which fignifi« 
 eth vnto ts bis Bininicie, And chie is his meaning: on hie, that is, 
 aboue all creatures, tobere nothinge ts bier, but eighth alone, 
 there ig Chit in hig diuinitie, asthe mazning o2 day ſpringe. 
 #02 he proceedeth from che father, ag the beames doe from che 
 {unne, whereof we haue gllewhere ſpoken at large. 
 Verde 79. Togiue IE en thatfitin darkenes, & 
 in the fhadow of death, & to guide our feete 
 into. the way of peace... a? a 
 Many ofthe fathers vnderltood this of Lymbusy ag they call 
 : its 
 
 : 
 
HYMNE OF ZACHARIAS. 67 
 
 tt: but Luke agrecth here with p faping of lai, where befapch: 
 
 The people chat walked in darkenes, haue feene a great light, Efaig. r. 
 &c. Mis meaning therefore is this: Chiſt cherefope came, that How Chrift 
 he might be thelightofthe world, and by the Goſpell might en: ® me light 
 lighten mens hartes , and allure them to himfelfe, which were ° is 
 
 held captiue vnder Satan in the blindnes and darkenes of incre: 
 
 dulicie ; thatfobe might guide our feete into the way of peace, How Chrift 
 that is;he might gouerne our confetcnce well, quietly and chere⸗ pie. our 
 fullp inthe kingdom of grace, that we may be afraivnettherof pc 
 Satan, neither of ſinne, Death; hell, nop of anp abuerfitte,who — 
 heretofore baue refted,parte of bs in filthy vices, parte in good 
 
 woꝛkes, notwithſtanding we could on neither five eniop any qui» 
 etnes op peace,but were compelled to deſpeire under Satan, and 
 
 ‘thefeare of death, ngither din we knowe howe to fine that wap 
 wyhich leadeth onto peace, according to the faping of the foures 
 teenth Pſalme: The way of peace haue they not knowne, &c. 
 
 Thus pe baue heard how Zacharias doth in mo goodly ann fit 
 
 woꝛdes moſt liuely paint out the Goſpel and kingdom of Chꝛiſt, 
 
 with all the frutes colours ¢ conditions thereof, that it is a woꝛd 
 
 and kingdom of grace ot forgiuenes of finnes, allo kingdom of 
 
 ‘ peare;iop.quictnes,faluation and all goopnes, Gov graunt,chat 
 
 ‚we — throughly know and keele che ſane. Amen. 
 
 
 
 A SERMON OF 5 MAR 
 
 “TIN: LY THER OF THE MEDI- 
 
 irae OF —— ‘HIS PASSION. 
 
 sm; ley era j 
 
 = = ces ‘Giekesfome doe te thinke upon $paffion of chit, 
 
 cthat they are incenſed with anger againt the 
 
 rd Fetes, and doe inucigh again& wꝛetched Tus 
 
 IN) paginfonges and reprochfull woꝛdes: and thus 
 they ate contents and chinke this tobe fufficicnt, 
 
 sent opheard eier cafe oforher,to take pity: 
 
 ar € tt, 
 
 q 
 
 | } 
 iy 
 
 
 
 
 
 
 
 
68 A SERMON OF THE, MEDITATION 
 on them, andıto accuſe and convemme theit aduerſaries But 
 
 . that can not be called a remembꝛing ofthe patti ou af Chuttvit 
 
 rather of Ju and Judas his wickednes. > 
 Secondly, lome haue noted in thete mindegviuerfe commoddi⸗ 
 ties and frutes proceeding of the meditation of Cheiſtes paſſion, 
 that ſaying which ig alcribed to Albertus being commonly in 
 their remembrance, that it is better to thinke vpon che paſſien of 
 
 * ia Chritt ſuperfitially o2 once 5 then if one ſhould faſt che {pace of& 
 
 
 
 
 
 How the — baſhlulnes. WMhich feare notwit 
 
 
 
 
 
 whole yeare; and daily i pꝛaying goe ouer the whole Plſalter 
 rc. Chat ther follow hitherto, being blind and iuſtly tumbling, 
 contrary to the true frute of the Loꝛdes paſſion. Moꝛeouer they 
 feeke their owne thinges therein and therefore thepbringe mith 
 - them images, bookes letters and crofles. Some alfo go fofarre, 
 that thep thinke thep thallanakethem felues fafe from waters, 
 terrors, fire,and from all daunger; ag thoughthe Loves fuffe- 
 ring fhould be without fuffering inthemcontrary to the auautx 
 and nature thereof. 
 
 Thirdly, ſome haue compallion of Chritk, lamenting, t wees 
 ping forbimas being an innocent: man, like bnto the Women: 
 which followed Chriſt from Jeruſalem, who were reprehended 
 and admoniſhed of hin, that they paul — teluese: 
 kor their chen am) adios dann man ioc) Gant ICH 
 
 Fourthly,fome fo call to mind the pattion of the Lin: and ſo 
 conſider Chri that inwardly they are foze afraid, pea their reas 
 fon alfo o2 underffanding ig pad om a certaine aftoniednes or 
 
 thitar — 35 — 
 from hente eſpecially in chat pee be put in mind thereby ot 
 thetogach and.immutable feueritie of Ged prepared for unnese 
 ſinners, foꝛaſmuch as he would not graunttahig onelp begotten 
 and beloued fonne that inners hould be abfolued and pardoned, 
 vnles he piv make fo great a fatisfartionfor them, ashe ſpea⸗ 
 keth bp Elap.chap.5 3 For the transgreflion of my people haue 
 I fnitten him. @Ubhat thall come vnto the firmer, when a fonne lo 
 exceedingly beloued ia finitten ẽ It muſt needes be that there is: 
 an vnſpeakeable and a molt rious and carnett matter, where fo 
 greatandercellent a perfon doth befcend to vor good wvcahine 
 fufferech and dyeth for him cis 
 
 ‚Fiftipsreuoluepeepeip ————— 
 
 — togmmencerrCipgitt,; lozalmuch as thp — 
 
 
 
 + 
 
}. sea Id, > BZ A a a ee ae > —— ~~ ——⏑ ah, il en san SG 
 | — se ; 
 N: ue 
 
 | OF CHRIST HIS PASSION. 69 
 tere moft certainly the caule thereof, Thus S.jpeter in the fer 
 
 cond okthe Actes, div ftrike ¢ terrific the Jewes ag it were with 
 a certain lightning, when as be fapd bnto them generallp:whom 
 you haue crucified, fo that the berv fame bay thee thowfand mẽ 
 
 were greatlp terrified, and being pricked in cheir hartes {apd vn⸗ 
 
 ‚ to the Apofties : Men and brethren, what shall we doe? T1her- 
 
 | fore when thou conſidereſt that his handes were pearfen with 
 
 | naples,thinke that it was thp worke: when thou rememboett bis 
 
 crowne of thoznes, perfwade thp (elfe that it was thy wicked co⸗ 
 
 gitations, which caufed it,¢c. 
 
 Sixtly, thinke with thy ſelle, that whereas one thorue pric⸗ 
 | ken Chꝛilſt, thou oughtelt worthely to be pricked with an hun: 
 | Dred thowſand chornes, & that without intermiſſion, yea x much 
 | moze grieuouflp : and chat whereas one naple pearlen the hands 
 and keete of Chit, chou oughteſt to be grieued ¢ moleſted with 
 | Many moc and fatre moze ſharpe naples continually , euen as it 
 - fhall come atthe laft onto thoſe, in whome the paflion of Chꝛiſt 
 
 bath not bene effeccuall but fruftrat. For Chott who ig the truth 
 it lſelle, will lye to no man,twill velude no man, and that which be 
 | attemptech mutt needes be a matter of exceeding great impo- 
 tance and wonderfull high. 
 
 Seuenthly, ſuch feare Bernard had conceited hereof when be 
 fapd: Idid play abroad in the ſtreete, andinthe Ringes pꝛiuie 
 chamber fentence of death was giuen bponme, Che Kingeg ones 
 Ip begotten fonne hearing this, layd of bis diademe € came forth, 
 | clothedin fackcloth,hig head {prinkeled with athes,t barefoote, 
 | Weeping and crping out that hig feruaunt mag condemned to 
 | 
 
 | peath, 3 bebolding him ſodenly comming forth am amafed at the 
 
 ſtraungenes thereof, Jaske and harken after the caule, Chat 
 ſhall Idoe? hall T plap fill and velude bis teares ? Alas (fapth 
 | bejitis no time now to plap, it is no time to befecure, when fo 
 | wweightpe a matter is in hande. So be bad the women that they 
 | fhould not weepe for him, but for them (clues and for their chil: 
 | Dren,and be adiopneth the caufe : For ifthey doe thefe thinges to 
 a greene tree,what sha! be done to the drie?ag if be ſayd: learne 
 what peobtaine bp mp pallion , and howfoeuer thinges fall out, _ 
 | pet this ts true and knowne among pou,that the whelpe is ſome⸗ 
 _ time fmitten,that the bandogge oꝛ maſtiue map be terrifted, So 
 | allo the Prophet hath ſpoken: All Keks the earth shall 
 
 it, 
 
 
 
 Mi - 
 

 
 Aust 0, Ze ar 70 a OAL ry na, > in Kr a a an | 
 ‘ ( 2 
 
 
 
 70 A SERMON OF THE MEDITATION 
 
 waile before him. De ſayd not, they hall bewaile him, but, they 
 shal waile before him. Wopeouer thep were fore afraid, of whom 
 it is beloꝛe ſpoken, fothatthep ſayde onto the Apoftles Actı2: 
 Men and brethren,what shall we doe? 
 Eightly, that this affection map be wzought inbg,the Lords 
 _. pallion ig very diligently to be confiveren of and meditated upon, 
 By contide- Foratmuch ag the moft certaine proficthercof doth much contitt 
 Chriftes pat. herein, that aman map come to the knowledge of bimfelfe, and 
 fion we tremble and be troubled before him (elfe : whereunto be that doth 
 oughtto not come, hath not pet attatned unta the due profitofthe Loꝛdes 
 Bu paſſion. Foꝛ the pallion of Chait hath chis proper and narurall 
 Four fees Vette, to makea man like vnto him, that euen as he was grie⸗ 
 uouflp toꝛmented both in boop and mind for our finnes : fo we al- 
 foto imitat him mutt be afflicted in the knowledge of our ſinnes. 
 Howbeit the matter is not here Done in many words, butindepe 
 Afimilitude, cogitation and earneſt weping of finnes, Cake a imilitudes ag 
 thou batt great caufe to feare and cremble,if, when fome malefa- 
 ctor ig condemned, for that he hath killen the fonne of che Hing o2 
 prince , thou tn che meane feafon, finging and playing lecurelp 
 as being tnnocent, artterriblp apprebended and conuicted, that 
 _ thou dideſt fuborne the homicive: So thou oughteſt to become 
 much moze fearefull when chou doet revolve in thp minve the 
 pallion of Chꝛiſt. For albett the wicked Jewes be now iudged 
 of God and Difperfed,pet were thep Minilters of chy tranſgreſſi⸗ 
 ong „ andthou fora certainty arthe, which wich thy finnes hak 
 crucified and flapne the fonne of God,ag tt hath bene ſayd. 
 3Rinethlp,he that feelech him felfe fo bardned and dull, that 
 * the paſſion of Chꝛiſt doth not terriſie him, neither bring him vn⸗ 
 tothe knowledge of him ſelle, is in ant and lamentable cafe: for 
 Chriltes pallion tg not efiectuallinbim, Butnowe itis a harde 
 ur thing for chee to be occupied in theſe chinges, and earneſtly bene 
 — dhs: tothe medication of them: wherefore thou thalt pray God that 
 our medita. He wil mollifie thy hare, and giue thee grace profitably to medte 
 tionvpon tate bponthe paflion of Chott, becaufeit can not tn any wife be, ° 
 Chrifts paf- that the paſſion of Chat ſhould be inwardly and rightlp thought 
 ted ay be Hyon and conſidered of vs, vnles God infpire it intoour hartes. 
 "  Dea, neither chig meditation nor any other Doctrine ts therefore: 
 fet forth vnto thee, that thou ſhouldelt boldly ruſhe nponicof thy 
 ſelle co fulfill it, but that thou ſhouldeſt firſt aske and defire the 
 | grace 
 
 
 
OF CHRIST HIS PASSION. 71 
 
 grace of God, that thou map fulfil it, not bp chine own ſtrength, 
 
 put by Gods race. For hereof it commeth.that thep of whom te 
 ig before ſpoken,do not meditate on the paſſion of Chꝛiſt arighe, 
 
 becauſe they vefire not helpe of Godthereunto, but rather tre: 
 
 | fting vnto their owne ſtrength, and following their owne inuen⸗ 
 
 tien, meditate bpon it altogether after the falhion of men, and af: 
 
 ter a ſclender and onfrutefullmaner, 
 
 Tenthip,ifone ſhould through § grace of God meditate right⸗ 
 Ip vpon the paſſion of Chꝛiſt, by thefpace ofone dap, op of one 
 hower,pea or the pace of a quarter of an bower, we would faith: 
 fullp pronounce ofbim,that he bath done better, then tf he bad pi⸗ 
 ned him felfe with fatting the {pace of a whole peare,or had runne 
 ouer the Pſalter euerp day, For this maner of meditation Doch 
 ag tt were chaunge a man, and almoſt regenerate him anewlike 
 vnto baptiſme. Then in deede the Lordes paflion doch his natu: 
 rall,due and noble office,ickillech the old Adam, it dpiueth awap 
 all pleafure,top and confivence. which map be bad of creatures,e- 
 ven as Cheik was forlaken of all,pea euen of bis father, 
 
 Eleuenthly, feeing that {uch aching ts not in our olwne pow: 
 
 er, it commeth to pale chat we doe oftentimes agke it,and yet do We mut 
 notby and bp obtaine it, notwithſtanding we mutt noc therefore — — 
 diſpeire or ceale, For that is ſometimes giuen for which we haue pouch at 
 not pꝛayed, and that ſometimes isnot graunted for which WE the fr we 
 haue prayed, euen as it is che pleaſure sf Hod, and as he know⸗ obtayne not 
 eth to be bett fo2 vs, koꝛ God will haue this gilt to be free € with: ey we pay, 
 out conffraint. 10 * 
 
 Twellthly, when as aman thus knowing his ſinne doth wholy 
 tremble in him felfe,he mutt eſpecially endeuour, that ſinnes doe 
 not ſtill remaine tn bis confcience , otherwife meere defperation 
 will come thereupon,but he mutt thake them of and cat them vp⸗ 
 on Chꝛiſt and fo vnburden bis confcience, Therefore lee againe 
 and againe that thou Doe not that which peruerfe mendo, which 
 
 within chefecrets oftheir hart do vere diſquiet them ſelues bes 
 | eaufe of chetr finnes,e ſtriue wich chem, that by good workes 02 
 fatisfactiong,bp farre going on pilgrimage, 02 elfe bp pardons 
 they map become fafe,and map be made free fromfinnes, which 
 tan not be. And (alas )fuch a falfe confivence tn fatisfactions and 
 | pardons bath preuatled very farre. | 
 Moreouer , thenthou dock cat thy ſinnes or thee bppon 
 
 iili. 
 
sae ee Prey Ben, ye bey fr wire > A ey ET EEE 
 
 72 A SERMON OF THE MEDITATION 
 
 nip 1 so Chritt,when thou firmely beleuelt that he fufferen € was woun⸗ 
 Spon Chin, ded fog thp fines, and that he hath payd the ful ranfom an Tatil: - 
 2 kaction for tht,as Eſaias ſayth chap,5 3, The Lord hath thrown 
 1. Per.2.24, Vponhim allour finnes. And &, peter fapth: who his owne felf 
 2.Cor.s.21. bare our finnes in his body onthe tree.S. Paule fapth: He hath 
 made himtobe finneforvs, which kneweno finne, that we 
 
 should be made the righteoufnes of Godinhim , Jn thele anu 
 
 fuch like autbopities thou mutt repole thy hope with all boldnes, 
 
 and that fo much the moze,as thy confcience doth moze grieuou⸗ 
 
 fly bere and trouble thee. But ifthou thaltnot doe this, but pres 
 
 ſumeſt that thou thale be quiet by thy contrition and fatisfacti- 
 
 on,then thou thalt neuer come onto quietnes, but at the lat ſhalt 
 
 fall euen into deſperation. For our finnes kept and medled with 
 
 mithin our confcience , and fette before the epes of our hart, are 
 
 farte ffronger then we, and docliuetmmortallp, Butwhen ag 
 
 we ſee themlapd upon Chrifk , anv to be bictoziouflp conqueres 
 
 of bimby bis relurrection,and doe confinentlp beleeue this, then 
 
 thep are dead and bꝛought vnto nothing, And pet being layd vp⸗ 
 
 on Chꝛiſt, thep mult not remapne fo: for they are ſwallowed 
 
 bppe inthe triumphe of his reſurrection. Soe ſayeth Sainct 
 
 Paule: Chrift was deliueredto deathefor our finnes, and is 
 
 sifen agayne for our iuftification, thatis., be bath taken vppon 
 
 bim our finnes in his paflion , ano hach therebp payed the raun« 
 fome for them, but bp bis relurrection be tuftifiech os, and 
 
 maketh vs free from all finne, tf fo be that we doe beleeue this, 
 
 Ifthou cant not attaine nto this faith,thou mulſt ag te is alts 
 
 Whatwe tle before ſayd, reſoꝛt vnto God by prayer, foralmuch as this gift 
 yt isin the Hand of Gov only, who beſtowech it when € bpon whom 
 
 can not at- Me Plealeth him. Chou matt alla irre vppe thy lelfe hereunto; 
 zainevnto fit not now confivering the paflion of Chrift outwardly , (fo2 
 thisfaith,o thathath nowe fulfilled big function and bath terrified thee) but 
 Ber that rather bp pearling inwardly and contemplating bis mott louing 
 for our finns hart, with how great loue towards theeit isreplenithen , which 
 androfea. bꝛought him hereunto , that he did beare thy confcience together 
 gain for our with thy finnes with lo great and patnefull difficultie, Sothy 
 _ tnftifcation. hart thatl ware fweete towards him, and the ſtrength € boldneg 
 of thy faith hall be incercafed , Chen hauing entred onto che hart 
 
 of Chꝛiſt, alcend higher euen bnto the bart of God, and confider 
 
 that the loue of Chait could not haue bene ſhewed onto thee, ex⸗ 
 
 crepe 
 
 
 
OF CHRIST HIS PASSION, 73 
 
 cept thewill of Gon by bis eternall loue had lo appointed, wher⸗ 
 
 unto Chꝛiſt bp his loue towardthee div obey. There thou halt 
 find a diuine hart, a good bart, afatherip bart, and (as Chꝛilt 
 fapth) chou thalt be dꝛawne vnto p father by Chꝛiſt. There thou 
 
 - fhaltonverttand this laping of Chꝛiſt: So Godloued the world !ohn.3.16. 
 _ that he gaue his onely begotten Sonne, that whofoeuer belee- 
 uech in him,should not perish, buthaue euerlafting life. For 
 
 this isto know God aright,when he is vnderſtood of vs, not bn- 
 ber the nameof power o2 wiledom (which isa terrour vnto bs) 
 but buver the name of goodnes # loue. Chen faith ¢ confivence 
 map fand confantlp, x man hin (elfe is ag it were regenerate a 
 new in God. 
 
 Chen thp hart is thus eftablilhed in Chri, fo chat thou art 
 now become an enemp of {inne and that bp loue and not through 
 feare of punifhment,then afterward the paflion of Chriff oughe 
 to be an example onto thee inthp whale life,and ts now to be cons 
 fivered of inthp mind after a farre other maner then before, For 
 bitherto we haue confidered it ag an outward thing which ould 
 morke inbs, but now we will wep it ſo, thar fomething is to be 
 done of bs allo, For examples fake: when griefe or infirmity doth In themedi- 
 molet thee, thinke howe light chele ave being compared to the Brion of 
 crowne of thognes and the naples of Chriſt. When thou mut ei⸗ —— 
 ther do oꝛ leaue of that which is grieuous vnto thee todo oꝛ leaue Funde reme- 
 of, thinke how Chꝛiſt was taken and bound, and led bp downe. dyagainft 
 Ahen pride tempteth thee, conſider with chy ſelkhow thy Lord ig 
 was mocked, and reputed among theeues.CCiben tut ¢ pleafure '" —— 
 pricke thee, thinke with how great harpenes the tender fleth of Foti ae. 
 Chritt wag torne with whippes,and pearſed thꝛough. Ahen an- ; 
 ger, enupe,delire of reuenge moue thee, thinke with how areat 
 teareg and crpes Chꝛiſt did pape euen for his enemies, to: 
 mard whom he might more iuſtly haue ſhewed him felfe tharpe 
 and rigoꝛous. TMhen ſadnes 02 any aduerfitie whatſoeuer either 
 coppozall o2 {pirituall troubleth thee, ſtrengthen thy hart, & fap: 
 well, why ſhould not I alfofuffer a litle forrotwfulnes; whenas 
 mp Loꝛde din ſweat blood in the garden for anguiſh x heauines 
 
 Surely be were a lluggiſh and an ignominious ſeruaimt, who, 
 
 his matter {ping at the popneof death, would be held from bint 
 
 with a {oft and eafte ben. ay 
 Lo,thus amanmay find ſtrength € remedie in Chritt againſt 
 

 
 — ee Pe ee ER ee oe ee ni, TEN eo Ss a oe © 
 \ R . | 
 ER | 
 
 74 A SERMON OF THE FRYTE | 
 
 | all crimes and offences. This is truely in deede to meditate vp⸗ 
 
 on the paſſion of Chꝛiſt: theſe are the frutes of the Loꝛdes pafli- 
 
 | on,in which he that doch after this (ope erercife bimfelfe, doch 
 furelp without comparifon better then if be heard all paſſions or 
 all ſuperſtitious Wales. Such allo are called true Chꝛiſtians, 
 which doe forepzelent the life and name of Chꝛiſt in cheir life, 
 
 Gal5.24 as &,aule fapth: They chat are Chriftes, hauecrucifiedthe — 
 flesh with the affections and luftes with Chriſt. Foꝛ the paſſion 
 of Chri is notte be handled in wordeg and outward ſhewe, but — 
 
 Heb.t2.3. in deede and veritie, SoS. Paule admoniſheth bs: Confider 
 
 | him: that endured fuch {peaking againſt of finners , leaft ye 
 
 | should be weariedandfaintein yourmindes. And S.Beter _ 
 
 | 1.Per.gr. ſayth: Forafmuch then as Chrift hath fuffered for vsintheflesh, — 
 
 | arme your felues likewife with chefame minde. Butfuch medi⸗ 
 
 | tation is now qrowen out ofhfe and begon to ware rate, where: © 
 
 F 
 
 
 
 | with norwich tanding the Epifkles of Peter and Paule are mol 
 . aboundantly replenthed, | 3 
 
 Beare ee re. —— 
 . = REESE S 
 | ASERMON OF D. MAR- 
 | | mon aes fy papers ie ty ys Bah cath it 
 
 AS E haue beard in the treatife of the Lobes palſi⸗ 
 
 
 
 It is not· ·’/- M on, that it is not ſuſſicient co know onely the bare 
 noughio RXX biftorie thereof, After che fame maner itis not e⸗ 
 io Be A nough hereto know, how and when Chriffrofe a⸗ 
 cies pak SY gaine,but borh the vfe and the profit ag well ofbis 
 
 fonandre- Pallion ag of hig relurrectionmuft be preached and knowne, to 
 ſurrection, wit, what Chart obtained for vg bp them. For where che onely 
 .. vie deene of the hiſtozie ig preached, it is a friuolous preaching and 
 herman Without all fruce, which both Satan andthe wicked doe as well 
 bepreached know, reade, and vnderſtand, ag we doe, But when ag the vie of 
 and knowen then 
 
 
 
* 7 <i |, 
 ha a r 
 
 iu 
 
 \ 
 
 | OF CHRIST, HIS--RESYRRECTION. 75 
 
 them is preached,and whereunto they profit, chat in deede is a 
 | frutefull and wholſom Sermon, and full of ſweete confolation, 
 Ciherefore Chrilt him ſelle hath declared the vfeand profit of 
 his pallion and relurrection, whenbe thus talked with the wo⸗ 
 | men Matth.28; Be notafraid: Goeand tell my brethren that 
 _ they goeinto Galile,and there shal they feeme. And this ts the 
 | fit wo, which thep heare of Chait after his refurrection from 
 | the dead, whereby he confirmeth all bis fapinges, alfo all big be- 
 nefits ſhewed vnto them before, to wit that thep thould come bn: 
 tao vs alſo that hould beleucinbim, and pertaine onely to the bes 
 leuers, for thathere he calleth not onelp the Apofties bis bree 
 | thren, but allo all chem which beleue in him, alehough thep doc 
 | not lee him viſibly as the Apoftles did, De doth not differre vntill 
 | Ine pray bnto him and call bppon him, thatwe map be made bis 
 | Ineriren. Let any of bs now come forth and boaftof bis merit,or 
 ‚ ofthe frength whereby he ig able co merit any thing, CUhat bad Typ. A po- 
 - the Apofkles merited ẽ Peter dented Chꝛiſt thotfe, Ail the reſt of Ales merited 
 the Difciples Did flie away frombim,chep did perfeuer and and, nothing ac 
 | by him, euen as the hare tariech wichher pong ones, be might Zu 
 haue called them runawayes, and forlakers of their ſtanding in Oita call 
 | the miopeft of their conflict,pea traitors and wicked men, rather" chem his 
 | then brethren, TÜherefore of meere grace and merep this worde brethren. 
 | mag bought vnto them of the Watrones, which the Apoftlegi 
 them ſelues did then well perceiue, and we allo doe throughtp- 
 feele,when we are let in the middes of finnes , and are overcome 
 | ofpanınation, yO owadl antank un 
 This word cherefore ts ful ofall confolation and comfors;that 
 Chꝛiſt careth ſoꝛ ſuch wretched men as we are, peaand that he 
 | noth callus his bꝛethꝛen. TE ſo be char Chik beour brothers, 
 | furelp I would fapne know what good thing we thall want, Ag 
 | therforethe cafe Tandeth among carnall bꝛethren ſo doch tt ſftand 
 | Here, They that are germane rechnen by confanguinitie, do vſe 
 | Moods common among them ſelues, hauing the fame father, the 
 | fame inberitance,otherwile they were not brethren, So we alfo 
 | poffelle common good thinges wich Chꝛiſt, enioping the ſame 
  facher,chefame inheritance which inheritance is not diminiſhed 
 ı bp parting it,ag worldly inberitances are, but is alwapeg made: 
 | more aboundantsfor it is afpirituall inberitance, corporal in- 
 | beritance,when it is diſtributed into diuers parts,is made ſmal⸗ 
 

 
 
 
 
 
 
 
 ee ER ya a = a ae rl 4 q > ; 
 fie: f $7 * J er * zu ~ 
 
 The inheri- 
 tance of 
 
 Chrift. 
 
 What they 
 enioy that 
 cleaue to 
 Chrift by 
 faith. 
 
 76 ae “SERMON: OF THE FRYTE 
 ler, but in this poꝛtion of the (pivit.the cafe isfuch , that be that. 
 hath gotten part thereof hath obtained the whole, TAhat is ther: 
 fore the inberitance of Chrift ? Jn his power are life and death, 
 finne and grace, and whatfoeuer is. contained inheauen and in 
 
 . earth, bis are eternailveritie, frength, wiſedom, righteoufneg, 
 
 AU power ts given vnto him, be bath rule over all hinges , over 
 hunger and thir, pꝛoſperitie and aduerfitie,ec.be reigneth ouer 
 all chinges that canbe thought, whether thep be in heauen 02 in 
 earth, ſpirituall oꝛ coꝛpoꝛall, and that I map (peake atonce: all 
 thinges are in bis power, ag well ecernall hinges. as temponall, 
 Now tf F hall cleaue vnto him by fatth , I Mall be made parta- 
 ker of allhig goon thinges , and ſhall not obtayne a part of the 
 inberitance onelp, but I hall poſſeſſe euen with him euerlafting 
 wiledom,eternall ſtrength. Wy belly ſhall not be grieued with 
 hunger, ſinnes ſhall not opprefle me, neither ſhall Jbe afraid of 
 the face of death, neither Hall Idread the ſight of Satan,. neither 
 {hall J want the plenty of anp thing that ig good, euen as be wan⸗ 
 teth itnot. Derebpnow we may eafilp vnderſtand che ſayinges 
 betered commonly in the Prophets ,¢ eſpecially in che Pſalmes. 
 a8 where Dauid ſayth jplal, 3 4: The Lions doe lacke and fuffer 
 hunger , but they that feare the Lorde shall want no maner of 
 thing thatis good: and where be ſayth inan other place: The 
 Lord knoweth the wayes of the righteous, and their inheritance 
 shall endure for euer.They shall not be confounded in the peri- 
 loustime, and inthe dayes of dearth they shall haue enough. 
 And againe : Ihaue bene yonge and now am old, and yet faw I 
 neuer the righteous forfaken, nor his feede begging bread. All 
 which chinges Chrit bringeth wich him, for that we are,and are 
 callenhis brethren, not becaufe of anp mertt but of meere grace, 
 Tf we would print chele things in our hart, p we might thꝛough⸗ 
 Ip feele them, it (houln goe well with bs , but thep goe in at one 
 eate and out at an other. Chis is that wherof S. Paule lo great⸗ 
 Ip glorieth Rom.8.As many as are led by the {pirit of God,they 
 are thefonnes of God. For ye haue not receiued the fpirit of 
 bondage to feare againe: butye hauereceiued the fpitit of a- 
 doption, whereby wecry Abba, Father: The fame fpirit bea- 
 reth witnes with our fpirit, that we are the children of God: if 
 we be children,we are alfo heires,euen the heires of God, and 
 heires annexed with Chrift,iffo be that we fuffer wich him,that 
 we 
 
ee a "a u ms © 5 IE ll / 
 ui I. - z 
 * 
 
 yi 
 7 
 
 : OF CHRIST “HIS” ——— 77°: 
 wemay alfo be glorified with hin, 2 | 
 Mojeouer this title afcenveth fo bigb, that mana mind is not 
 able to compꝛehend it Foꝛ hules the ſpirit che comloꝛter did im⸗ 
 parcthis grace vnto vs. no man iſhould euer beable to ſay: Chrilt 
 is my bꝛother. Foꝛ reaſon can not be bold foto fay, albeit one re- 
 peat it in worden berp oſten, as the new ſpirits doe, It is a high: 
 erthing then that it can be fofpoken,for except the hart leele it, 
 asttisrequifiteit hould, it hall be nothing but onelp Hatterie, 
 But if choufeele it inwardlp in chp hart, it will be ſo excellent a 
 thing vnto thee, that thou wilt much rather (ap nothing of it, chen 
 {peake and talke of it,pea bp reafon of the greatnes of fo good a 
 thinge, thou wilt perbaps Dout ag yet and be in an sneertaintpe 
 whecher it be ſo or not, Chey which onelp crp out thus : Chrik 
 is my bzother,are fanatical {pirits, whobainlp pronounce wordg 
 without any frutey Che cale ſtandeth farre otherwile and’ farre 
 moze marucloufly with a true Chrifkian,forhat be is thereby en- 
 forced to be amaled, neither vareth be either fap o2 confefle any 
 - thing fuffictentlp thereof. Cai berefore we mutt endeuour, that we 
 doe not heare this onelp with fleſhly cares, but that we feeleic in 
 out hare,for chen we will not be fo rath but we hall be forthwith 
 caried.intoan admirationthereof, Crue and incere Chriſtians 
 enter into the biewing anv feare of them ſelues, thinking thus:D 
 wretched and defilen creature, which am dawned in finnes , am 
 J now made worthp,that the tonne of Gon ſhould be my brother? 
 how noe Imiſerable wretch attapne to [uch aching ? Chus he is 
 by anv by aſtonied, and doch nos well vnderſtand che thing, But a 
 great ſtudie and endeuour (urelp is required, thataman may bee 
 Icuethis,peatf it were keltzas it ought in very veedeza ma ſhould 
 - forthwith dpe thereupon, For he cannot vnderſtand it according 
 tobis fleſh anv blood, and the hart of man inthts lifets move nar: ' 
 row and fraight, thenithat it ig able to comprehend fo great: 
 thinges. But inveath when the hart tall be ſtrecched out, ithe a 
 fay we ſhalltrie what we haue heath bythe won, > 
 In the Gofpelof John chap,20.C itt doth farve m one plates Bs 
 
 Ip declare onto Marie Dayvalenthis ble: and fruce both of bis! 
 
 Death and alfo of his refurrection,when he fayths Goe vnto my 
 brethren and'tell them : Tafcende vnto my father and yourfa- 
 
  ther,vncomyGad& yourGod, this is one ofthe moit comfor: 
 
 | — we map nlorp and boaſt/ As though Chit 
 
 
 
 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 Chrift like 
 vnto vsin 
 allıhinges 
 except finne 
 
 nn ae 
 
 \ » € 
 73 A SERMON ‚OF: THE FRYTE © 
 
 fhould fap: Parie,wet chee hence anv declare vnto mp Diſciples | 
 “Which did flee from me, which bane thzꝛoughly deſerued puniſh⸗ 
 
 ment and eternall condemnation , that this refurrection ofmpne 
 ig for their good, chat is,p I haue by mp relurrection bꝛought the 
 matter to that pafle,that mp father is their father, and mp God 
 is their Goo. Chey are but a fewe € verte ſhoꝛt wordes in Deede 
 but thep containe great matter inchem,namelp,that we baue as 
 great hope g confidence repoled in. Gov ‚as his owne fonne him 
 felfe, Abo. cancompzebend (uch exceeding ioye, A will nor fap, 
 beter it ẽ that ampetched anddefilen ſinner map be bolve to call: 
 God his father € his God euen as Chꝛiſt bim lelfe. Che author 
 of the Cpittleto the Debzues chap.2, Din well remember the 
 woꝛdes of the Plalme, and weied with him ſelle how it ſpeaketh 
 of Chpift,who,as be ſayth, is not aſhamed to call the beleeuers, 
 bꝛethꝛen, faping s Iwill declare thy name vnto my brethren, in; 
 the mated of the Church or congregatien⸗ willl fing pram 
 to thee 
 
 IE anp worldiy Pꝛince 0 noble man chould humble him felfe: 
 folow,that he woulo fap toa cheefe ap robber 5 02 to one that is 
 infecten with che french pocks : thou art my brorber,it would be: 
 acetiaine notable thing which every one would maruell at. But 
 whereas this king which ſitteth in glory at the right handof his 
 father, ſayth oflome pooꝛe man: this is mp brother, that no man 
 layeth vp in the boſome of bis bꝛeſt, neither both anp man confi« 
 der of it in bis mind, wherein notwithtanding our chiefe comfort: 
 and. confidence conſiſteth againſt finne,veath,the deutls, hell the 
 law,and againft all Gnifter ſucceſſe of thingesas well of the bo⸗ 
 bp ag of the mind. Moꝛeouer, foꝛaſmuch as we are fleſh ¢ blood, 
 and therefore fubiect to all kindes of adueriitie, it followeth,that 
 thecale ſhould ftand fo alfo with ourbrocher,otherwife he hhould 
 not be like vnto bs in all thinges, TMherefore, that hemight be: 
 made, conformable ann like vnto vs, he tated and bad erperience | 
 of all chings euen as we hauesfinne only excepted, that he might 
 be our. true bꝛother, and exhibite him felf apenlp vnto va, Mhich 
 the Epiftle tothe Debmesvorh linelp (et forth chap.2. where it 
 fapth ; Forafmuchthen asthe children are partakersiof flesh & 
 blood, he alfo him felfe likewife tooke part with them, that he 
 might deftroy throughdeath,him thathad the powerof death, : 
 thacis,the deuil,& that he might deliuer all ae 
 
 or - 
 
 < Tr ee, 
 a > 
 
5 A re ) —— 
 u 
 
 OF CHRIST HIS RESVRRECTION, 79 
 of death were all their life time fubiect to bondage. For he 
 tooke not on him the Angells nawure, burhe tooke on him the 
 feede of Abraham, VV hetefore in all chinges it behoued him, 
 to be madelikevato his brethren,that he might be mercifull,& 
 a faichfull hie Prieft in thinges concerning God, that he mi ight 
 make reconciliation forthe finnes of the people. For in that he 
 fuffered and wastempted , heis ableto fuccourthem that are 
 tetnpted. Che profit,vie and frute ofthe Loades paffton € refur- The frute of 
 rection &. Paule bach garherew Herp bafeflp and ag it were into Chriss pe 
 one (hort fumme, when be fapth Rom, 4:Chrift was deliuered to (ure&ion. 
 death for our finnes , andis mfen againe for our iuftification. 
 
 Thereof thus much at this time tha (uffize, 
 
 28 SESE SID 
 
 «TIN LVTHER OF: THE Good. 
 | —R ‘SHEPEHEARD. frie „169 
 ‚John 10, hap 3 
 
 ee Be ate N “Eft —— Tanks: 1. * 
 NL ‚ia goodfhep cheard: chat good 
 R 5 —— gluchhile for his 
 
 
 
 Verfer1. 1g 
 
 
 
 12,0 pre an — le which i isnotthe fhepe- 
 
 heard, neitherthe fheepeare his owne, feeth 
 
 > the woulfe comming, and leaueth the (heepe, 
 
 it andfleeth,and the woulfe eatcheth them, and 
 feattereththefheepe. | 
 
 oe _. Sothe Nee fleeth, becaufe he is an, Mir 
 
 ———— nots forthe. fheepes: 1.0. 
 
 a 
 
 
 
 
 
The prea- 
 ching ofthe 
 law. 
 
 The prea- 
 ching ofthe 
 Gofpell. 
 
 Towhom 
 the Jaw muft 
 be preached 
 
 80 A SERMON OF THB. 3. > | 
 14. -Lam that good fhepeheard , and know myne, 
 andam knowne of myne.' 201) oi Dun 
 15. As the Father knowerhme, foknow ItheFa- 
 | thet :and 1 lay downe my life for my fheepe. * 
 16. Other fheepe haue alfo which are not of this | 
 folde: themalfo muft Ibring , and they fhall 
 hearemy voice,and therefhallbe one fheepe. 
 _ foldjand onefhepeheards «ss sfrer Sime | 
 
 AD His tertis full of confolation, which in agoodiy | 
 go parable ſetteth torch Chath our Lord; eceacheth 
 >, what maner of perlon be is, whathe bis workeg, 
 em and of what affectionbe is toward men. Neuer⸗ 
 
 Ta thelesit can not be vnderltood, but by comparing | 
 togither light and darkenes, day anpnight,thatis,agoodandan | 
 
 
 
 
 
 
 | 
 euill fhepcheard,ästhe Low alfodothinebis place.s = 
 De haue howe oftentimes beard chat Gov hath inffituten any 
 opdeined in the woplde two maner of preachings? Dneis, when 
 the woꝛd of Gon ig preachev, which fayth Cxod. 20; Thou shale 
 haue none othet gods before me. Alfa: Thou shale not kill, | 
 Thoushalt not commit adultetie , Thou shale not fteale,& path | 
 | 
 
 | 
 
 | 
 
 dpe, But chat preaching doch iuffifienoman, Foꝛ although a 
 man be thereby compelled co ſhew him {elfe godly outwardly bee 
 fore men, notwithſtanding inwardly bis hart is offended at the 
 law, and had leuer there mere no lane. ‘Che other minilterie ol 
 the morn is che Gafpell, which ſhewech where that is to be recei⸗ 
 ued, which the lawe requireth , tt ira nor thzeatneth, 
 but allureth men gentlelp, iefapth not: doethis oz that, but it 
 fayth thus; Goetoo, J will thew wherethou mapfkteceiueand | 
 take, wherebythou maptt become righteous: Behold here is Je⸗ 
 ſus Chritt be will giue it thee. AMherfore theſe two diſagree one 
 with an other, as much as to receiue and giue to exact and re⸗ 
 ward , And this difference is to be tell vnderſtood and marked, | 
 To hardened and vntractable men, which feele not the Golpell, 
 the lawe is tobe pꝛeached, and they are fo long to be vrged, tlt 
 they begin co be mollifien and humbled, and doe acknowled 
 their dileale, which when it is done’; there is then place ta beam | 
 
 allothreaten , thathe which Doch not keepe thole precepts hall | 
 | 
 
 
 
 
 
 BR | 
 
rs pr 
 N 
 | 
 
 ah GOOD SHEPEHEARD, 81 
 
 to preach the Golpell. Theſe two fortes of preachinges were ins 
 ſtituted and oꝛdayned of God, belives thele there are other which 
 Were not oxdapned of God, but are traditions inuented by men, 
 ordained of the Pope and his Prelats, wherewith they baue pers 
 uerted the Goſpell. Theſe are not worthy to be called either 
 thepeberds or birelings but thep are thole which Chk callech 
 ‚theeues, robbers and wolues, F 02 tf we will rule and guide men 
 ‘rightly and well, chat muft needes be Done by the worde of God: 
 wyhereby if it be not done , we ſurely labour inbaine , Further: 
 ‘moze Chꝛiſt encreateth here of chat ſecond minifterie of p word, 
 ‚and defcribeth of what forte ttiss he maketh him felfe the chiefe, 
 ‚peatheonely ſhepeheard, for that which be dorh not feede , Doch 
 ‘furelp remapne vnfed. Ai 
 » Debaue heard that our Loꝛde Jeſus Chpitt after bis paſſion 
 ‚and death was rayſed from the dead, is entred into, and placed in 
 immoꝛtalicie, not chat be might fit idle in heaven, and reiopce 
 With him felfe,buc that he might receiue akingdom , might eres 
 cute the function of a gouernour and king, of thom all the Pro⸗ 
 ‘phets,pea ¢ the whole Scripture doe ſpeake berp much. (Liber: 
 ‘fore be is to be acknowledged to be vnto vs continually a pzeſent 
 ‚gouernour and ruler, neither mutt we thinke that he is idle in 
 'heauen, but that he doth fromaboue both filland gouerne all 
 thinges as Paule ſayth Ephel,4. who hath an efpectall care of 
 biskingdome, whichisthe Chrittian faith , hereupon it mutt 
 needes be,that his kingdom doe flozith amonge bs here in earth. 
 Df this kingdom we haue elfewhere fapd, that it is fo oꝛdeyned, The king - 
 that we allencreafe euerpdap and become purer, and that it ig dö of Chrift 
 not gouerned at all bp any force or power, but by outward prea- sae ) 
 ching alone, that is,bp the Gofpell, And this Gofpell commeth „na EA 
 not from man, but Telus Chritt him felfe brought tt, and after: bur by prea- 
 ward put it into the hartes of the Apottles, and their ſucceſſors, ching of the 
 that they might compzchend it, and into their mouthes that thep Solpell 
 might ſpeake and publith it. Hereby is his kingdom gouerned, 
 wherein he lo reigneth, that all the power thereof conſiſteth in 
 the word of Gav, Now whofoeuer Hall heare + beleeue this, doe 
 pertainetothiskingdome. Moreouer this wordeig afterward The force & 
 ‘made fo effectual, that ic giueth all chinges which are necefarp Ares ee 
 toman,t byingerh a certain abundance of all good things which Go 
 map be bad, Foꝛ it ig the power of God which is able to laue e- 
 he | F 
 
 1 © — 
 
82 — “SERMON OF THE 
 
 nerp one that — Paul witneſſeth Rom,ı:7Uhen thou 
 beleueſt that Chart died for thee; co deliuer thee from ail euill, x 
 fo cleaueſt vnto the worde, it is {ure and certaine that no creature 
 is able to overthrow thee. Foꝛ as none is able to ouerthꝛow the 
 woꝛd, ſo none ts able te hurt chee, when thou ſtickeſt vnto it, Bp 
 the word therefore thou dooſt ouercome finne,veath,Satan,bell, 
 and thither thou mutt refort and flic, where the word ts, that ig,to 
 eternall peace,top,anp life,and brieflp,choufhali be made parta- 
 ker of all uch goon things as are pꝛomiſed in p word. Aherkoze 
 the gouernment of this kingdom ts maruelous: che woꝛd ts pubs 
 lifhed € preached through the whole worid, bunche power there: 
 of is berp fecret,neither Doth anp man marke thar te ts ſo effectus 
 al, that tt fo much profitetb them chat velene:bowbeitit mut be 
 felt and taſted in the hart. Ae therfore of the miniſterie are able 
 to performe no moze , thenthat we are the mouth of our Lope 
 Chꝛiſt, and ehe intrament whereby he openly preacheth p word, 
 Foꝛ he ſuffereth the word to be publiſhed abroad, that euerp one 
 map heare it. But faith makech chat it ig felt inwardly inp hare, 
 yea and itis the fecret worke of Chat, whenfocuer any knoweth 
 that it ig bis duety, and is alfo willing to doe accoꝛding to bis dir 
 uine will and good pleaſure. 
 
 But that this map be the better perceiued we wil now intreat 
 of our tert wherein Chrift firſt ſayth: 1am the good shepeherd, 
 And what tg a good ſhepeheard? A goon (hepebero, fapth Chit, 
 giveth bis life for bis heepe. And I leaue my life for my theepe, 
 ere the Lord declareth what his kingdom ts, bringing a good: 
 
 ‘Tp parable of the heepe. De knowe that it is a beat of all liuing 
 creatures moſt fooltth and moſt {imple , fo that thereupon itis 
 commonly fpoken ag a mouerb,ifwrhaueto (peake of a fimple 
 one: Deis atheepe. Neuertheles it is of chat nature more then 
 other liuing creatures , that tt quickly knoweth the vopce of bis 
 fhepeheard ‚neicher followerh it any belive bis owne thepebeard, 
 being alwates ofthat qualitie that tt cleauerh to him, and feekerh 
 for belpe of him alone,being not able to belpe it ſelfe, neicher to 
 feede it (elfe , neither to bealete(elfe, norkeepe it felfe from the 
 woltteg , but doth wholp confit inthe belpe of another. Chꝛilt 
 therefore bringeth the qualitie and nature of the theepe in mas 
 net ofa patable , and transformeth him felfe into a heepebeard, — 
 whereby be doth verp well howe , what bis kingdome is, and 
 
 wherein | 
 
 1 
 
| GOOD SHEPEHEARD, 83 
 
 wherein it conſiſteth, and big meaning is this: My kingdom ig 
 nothing els, but chat Imay feeve theepe,that ig, milerable, nee 
 - Dp,and wꝛetched men inthe earth , which doe well perceiue and 
 feele, that thep baueno belpe or counfell anp other where, but im 
 me alone, - D 
 But that we map declare this moze plainely, we will adde 
 hereunto aplace out of Ezechiel chap. 34. which ſpeaketh of e⸗ 
 uill ſhepeheards that doe contrary vnto Chriſt, @ fapth: Ought 
 not the flockes ſuffer them felues to be fed of cheshepeheards? 
 VVhy therefore doe youfeede yourfelues? Yehaueeatenthe __ 
 milke ofthe sheepe, ye haue clothed your felues with the woll, me * 
 the beſt fed ye haue ſſaine, but my flocke haue ye not fed. The ea 
 weake haue ye not firengthned, the ficke haue ye not healed, them felues 
 the broken haue ye not bound together, the driuen away haue and gouerne 
 yenorbroughtagaine, the loft haueyenorfought , bur with their flocke, 
 force and crueltie haue ye ruled them. And now my sheepeare. 
 fcattered,forthat they are deftitute of shepeheards , yea all the 
 beaftes of the field devour them, and they are difperfed ouer 
 | allmountaines,and ouer the whole earth. Chat which he bere 
 fap ig well to be marked: bis berp meaning in this place is, 
 that he will haue the weake,ficke, broken, abiectg, and loft,to be 
 | Mrengthned, healed, cured, fought, not ſpoyled and deftroped, 
 - Ahele tbinges pe ought to voe , ſayth be coche thepebeards, but. 
 pe haue done none of them, therefore I my ſelfe (as he after: 
 Ward fapth ) will deale thus with mp heepe: That which is loft 
 will I fecke againe, that whichis driuen away will I bringe a- 
 om , and tothat which isnot well will] giuearemedieand 
 ealeit. Derethou feck chat the kingdom of Chiſt is ſuch as 
 hath to doe with thofechat be weake, diſeaſed and broken, g hath 
 |. tareofthem tobelpe them. Cie preaching whereof indeede is 
 very full of comfort , but this is wanting in bs, that we doe not 
 chꝛoughly feele our miferie and weakenes , which if we felt, we 
 | would forthwith runne vnto him: But how did thole ſhepeheards 
 bebaue themfelues? Chep ruled in rigour and ſtraightly erac: 
 - ted obedience of thelawe Woreouerzchep added their owne tra: 
 Ditions , as they doe allo at this vay, which if thepbe not kepe, 
 | thep ctp cut, and condemne him that tran(qretlerh them, ſo that 
 _ thep doe nothing elle 5 but braze more and more and commaund 
 their owne inuentiong, But this ts not to feede wel oꝛ to gouerne 
 
 
 
 
 
 - 
 
 ER nd 
 / 
 
Sad 
 84 A SERMON OF THE 
 
 a ſoule, as Chott ſayth, who hin (elf ig not {uch a ſhepeheard, for 
 by fuch maner of feeding none ts holpen, but the Iheepe ate vtter⸗ 
 Ip loft ag we (ball vnderſtand. 
 . Now we will handle the place of the Pꝛophet in opder. Five 
 Weake con- be fapch that the weake fheepe are to be ſtrengthned, thatis, the 
 fciences how confcienceg which are theake in faith, ano haue alorrowfull ſpi⸗ 
 they muftbe rit, and are of a faint courage,are not to be enforced, that it ſhould 
 shea be fapd onto them: Chis thou mutt doe, thou mutt be ſtrong. For 
 if chou be fo weake , thouart oꝛdayned to eternall puniſhment: 
 This ig not to ſtrengthen pᷣ weake. Chus laith Paule Rom.142 
 Him that is weake in the faith recciue vntoyou, & entanglenot 
 conſciences.And bp € by after he addeth Rom.15: VVewhich 
 are ftronge ought to bearethe infirmities ofthe weake. (hers 
 fore thep are not tobe feucrelp compelled, butte be comfopten, 
 S that although thep be weake, thep may not therefore vefpeire, 
 a for afterwards they thall become ſtronger. Eſaias the Pꝛophet 
 did thus foꝛeſpeake of Chꝛiſt cap.42: A broofed reede shall he 
 not breake,& the fmoking flax shall he not quenche. Che bꝛoo⸗ 
 fed reede fignifieth miferable, meake, and bꝛooſed confcienceg, 
 which are ealily ſo thaken, that thep tremble, and lofe hope and 
 truft in God, MAith theſe Gon doch noc forchwith deale rigoröu« 
 | fly and after abiolent maner , but be dealeth gentelp with chem; 
 | | lett he reake them. Woreouer the fmoking flay, which doth ag 
 pethurne alitle,¢ nouritheth moze ſmoke then fire, are the fame 
 | confciences,, which ought nat againe tovelpeire , for he wil not 
 btterlp extingutth them, but alwayes kindle them,and moze and 
 | more firengthen them. €cthich eruelp to him that knowech it, is a 
 | great comfort, Tilherefore he which doth not gentlelp handle 
 | weake conlciences after this fort, doth not, without dout execute 
 the office of a true thepebeard, 
 
 Afterward the Pprophet ſayth: That which was difeafed,ye 
 oughtto haue fuccoured . Wibo are chofe Dilealev ones? Thep 
 which in their maner ofliuing, and. in their outward works haue 
 certain diſeales, and vices. The firſt pertaineth to che conſcience 
 when as it is weake: the other to the maners oꝛ conditions of 
 lile, when ag any being caried wich a wilfull mind and wayward 
 braine, doth offend here and there, to wit bp path ¢ other fooliſh 
 doings, as euen the Apoſtles fel ſometimes grieuouflp, Such ag, 
 are ſo vitious inthe fightof men, thatthey ave an offence. Pe o⸗ 
 
 thers. 
 
 
 
 
 
 
 
ie ae WETTEN 
 Pe u ’ 
 
 GOOD SHEPEHEARD. 85 
 
 thers,and are iudged obftinate and wapward, God will not haue 
 to be reiected and deſpeired of, For his kingdom ig not ordered 
 
 after fuch amaner , that the range and whole onelpfhoulo liue 
 therein (which pertainech to the life co come) but Chꝛiſt is ther- 
 
 ~ fore fet init,chathe map haue a care offuch ehelpe them. Aher⸗ 
 - fore athett we are fo weake and icke , notwithffanding we mutt 
 “ not fonefpeire , that we ſhould fay , that we are not inthe king: 
 . Bom of Chriff,but d more we feele our vifeale, fa much che moze The more 
 
 remedie andheale bs, JQow if thou be weake and oppreſſed with 
 
 $ : ; we feele our 
 we muff come onto him, for be therefore is at hande chat he map Soluce dit 
 
 2 ‘ a fed,the grea 
 faintnes,fecling great affliction,bereby thou bak gotten a grea- — we 
 
 ter occafion to goe bnto him, ¢ to fap on this maner : Moſt fineete have to flic 
 Chꝛiſt, I therefore come onto thee becaule Jam a finner, that vnto Chrift. 
 thou matt helpe and inttifie me: yea very necellitiedoth compel 
 theebereunto, For the greater thy diſeaſe ts, fo much moze need: 
 
 fullis it for thee to be healed, And Chait him felfe requireth the 
 - fame ofos,and doth allure vs to come vnto him bololp and chere- 
 
 fully, But others which ave not ſuch thepebeards,do thinke that 
 they thall make menrighteous , if thep eract much of hem and 
 braethem much, whereby they onelp make that which ts euill 
 worle, ag we ſee it to be done at this day, whereas itis come cto 
 that diſorder, that all thinges are moſt miſerably bꝛought out of 
 rourle,as in this place the Pꝛophet ſayth. 3 
 The broken haue ye not bound togither. To be broken is, as 
 
 ‘when ones legge is bꝛoken, o2 atwoundfome where elfe giuen 
 
 bin, Chat is,when as a Chrifkian ig not onely weake and vifea- 
 
 - fen, that he ſtumbleth fometime , but alforunneth intofa great 
 
 fentations, that he bꝛeaketh fome part, and fo ts brought to that ; 
 pallesthat be kalleth and venieth the Goſpell, after the maner of They yatta: 
 Peter, who did forfweare Chꝛiſt. Now if any ſhould fo fumble, \ourlychar 
 thathe fhould be compelien to goe backe,¢ be vtterly cal Downe they cuen 
 in minde,neuertheles we muk not ag pet cae him of, as though deny the 
 
 he Did neuer anp moze pertaine to the kingdom of Chritt: for we Golpel, muft 
 muffleaue Chꝛiſtes propertie to him felf,thathig kingdom map ‘heat a 
 remapnebnto bin felfemecre grace and mercy , whole delire is °F 
 
 to helpe them onelp,which are grieued with their calamitie and 
 milerie,and Doe greatly defire tobe deliuered fromit, Chat his 
 
 Kingdom map altogither abound with comfort, and he him ſelle 
 be thecomfopcable and gentle hepebeard, which prouokech and 
 
 F itt, 
 
ra a I ar AD ai ae 
 
 86 A SERMON OF THE 
 
 alluveth euerp oneto come onto him. And allthig is pone by the 
 © ofpell, whereby the weake are to be ftrengthned , the ficketo 
 be healed, For it is {uch a word ag is fit for all iftres of confciens 
 ces giuing aboundant comfort to all,chat none diſpeire although 
 
 he be a great finner, Chrifk therfore alone tsp wood hepebeard, 
 
 which healeth all fortes of vifeafes, and helpech them that are 
 fallen: which be chat doth not, is not a hepebeard, 
 
 The Prophet thus goeth forward: That which was driuen a- 
 way,ye haue not brought againe. Chat ts that that ts daꝛiuen a- 
 wap? Che deſpiſed foule,whtch is fo ſcoꝛned and contemned,that 
 
 it is thought to be done in vaine, whatloeuer Chrifkian doctrine 
 
 is beſtowed vpon it, Notwithſtanding Chꝛiſt doch not pet fuffer, 
 that it ſhould be dealt roughly mich, Dis kingdom ts not compaſ⸗ 
 fed with fo ſtraight boundes , that onelp the ſtronge, whole and 
 perfect doe floꝛiſh therein, for this pertatneth to the heauenly life 
 to come,now tn this bis kingdom onelp gtace and fweetnes mut 
 abound.Ag Gon promiled to p childꝛen of Iſraell Exod. 3, thatp 
 appointed land of Canaan ſhould flow only milk & honp, euen 
 as Paule 1.€02,1 2, affirmeth, that bpow thofe members of the 
 bony which we thinke moze vnhoneſt, we put moze honeffie on, 
 
 De concluderh; The lofthaue yenot fought. That is lok 
 
 They which which ſeemeth to be condemned, of the returne whereof there ig 
 
 ia ve fearce any hope, Df which fort in the Gofpell were Joublicanes e 
 muft not be 
 
 harlotg,and at this dap thep , whabaue not fa much aga {parke 
 
 quite caft of. Of godlines , but are bnivactable and vnruly. Meither are thep 
 
 j 
 
 notwithanding tobe left, but all meanes are to be affaped chat 
 atthe laſt they map be reclaimed and bꝛought againe into the 
 right way. CAhich S. Paule eftfoones did,as when he deliuerey 
 two of this force nto Satan, 1, Tim.I. Ihaue deliuered them 
 vnto Satanthatthey mightlearnenorto blafpheme. And 1. 
 Coꝛ.5. Ihaue determined,fapth he, to deliuerthem toSatan for 
 the deftruction ofthe flesh , that the ſpirit may befaued in the 
 day ofthe Lorde Iefus. Chem be caſt of ag condemned, and pet 
 notwichffanding did not delpeire of them, Chꝛiſt therefore ts fo 
 to be preached, that he retecteth no mi although be be weake,but 
 that he willingly receiueth , comforteth and ſtrengthneth euerp 
 man, fothathe alwayes appeareth to be the good thepebeard, 
 Dereupon it commeth to pafle , chat men willingly reſort vnto 
 him, and that ic is no neede anp moze to compel them, Che mal 
 pe 
 
 | 
 i 
 ) 
 
 7 
 
| GOOD SHEPEHEARD. 87 
 ſpell fo allureth, and maketh them willing, that they come with The Gofpel 
 
 ‘acertaine loue and pleafure,and wich all boldnes, CRhereupon a — 
 deſire and loue vnto Chꝛiſt ts increaſed in them, fo that they doe „Icafure to 
 any thing willingly, who before were to be vrged and compelled, come vnto 
 Of we be conſtrayned, we doe grudgingly r vnwillingly, which Chrift. 
 God plainly abhoꝛreth. But when as J thall perceiue that God 
 dealeth fo louingly and gentlely with me, mp hart ig ag it were 
 rauiſhed, ſa that I can not tap mp felfe , but I mutt euenrunne 
 onto him,leauing allother things, wherupon afterward all pleas 
 fure and toy enfirech vnto me, 
 Now confider how great an euillicis, when one iudgeth an 
 other, The kingdom of Chꝛiſt, as we haue heard, ig fo opveined, 
 that tt bealeth and iuſtifieth onelp ficke and miferable confcien- 
 ces wherefore all they are farre decetued. which haue regard on- 
 1p to the ſtronge and whole. It is great therefore and very effec: 
 tuall knowledire whereby Chritt is well knowne. It is graffed 
 in bs bp nature co be alcogither euill and wicked, € pet nocwith- 
 ſtanding we would baue euerp one to be honeff, we earneſtly res 
 gard ftronge Chriftians , not looking theremithall to the ficke 
 and weake, thinking them not tobe Chrifttans, tf thep are not 
 ſtronge, and iudge others euill, tf thep benot altogither holy, 
 when as we our felueg inthe meane fealon erceede the ref in 
 naughtines, Now the caule hereofis our moſt corrupt nature, € —— 
 our blind reaſon, which will meafure the kingdom of God accop= bi. 
 Ding to her one opinion, whereby tt thinketh that thofe things cauſe vsto 
 are uncleane before God, which ſeeme vncleane onto tt lelfwhers erre & iudge 
 fore that opinion muff be remoued out of our minde. Foꝛ if thou amille. 
 batt verp much regard thereunto, thou ſhalt at the laff come into 
 the mind to thinke : alas, what thal become of me, ifall Chpifti- 
 ang muff be ſuch, namely, ſtronge, whole, and godly? hen hal 
 TI once attapne fo farre ? And fo thou fhalt bringe thy felfe into 
 fuch aperpleritie, thatthou ſhalt hardely euer attapne unto true 
 comfort andiope, Chou therefore mutt be fo affected,that thou 
 fay: Wok gractous Jeſu, although I finde mp felfe altogether 
 weake diſeaſed, and in a wꝛetched ſtate, pet F will not therefore 
 caf of allhope,but wil fliebnto thee,that thou maptt fuccourme, - 
 Foꝛ thou onelp art the hepebeard, e the good Ihepeheard, ſuch 
 aone I am perſwaded that thou are,wherfore J will not deſpeire 
 oz be difrouragen . although I come vnto thee being voyde of 
 F itt, 
 

 
 
 
 
 
 Chriftian 
 wifedom is 
 occupied a- 
 mong the 
 vnwife. 
 
 88 A SERMON OF-THE 
 
 workes, Ce mutt therefoze beſtow our diligence that koch un 
 wilelp x well know Chꝛiſt, that in bis kingdom onelyp the weak 
 
 and diſeaſed are conuerfant, andthat it is nothing elfe, but as it 
 were an hoſpitall, wherein onelp theficke and feeblenoelic, of — 
 tobom a care mutt be had, Burfewmen haue this knowledge, 
 
 for chis wiledom is exceeding hard to.be attapned bhto,fo that it 
 ig wanting euen vnto them fometimewho haue the Golpel and 
 thelpirite, neither can anp wifedome come vnto men whichis — 
 greater then it. Küherfore,albeit men looke into the Scripture, ; 
 which ſetteth forth the kingdome of Chrift, affirming tt ta be 
 moſt precious, neuerthelesthep haue not fuch acave what the — 
 modes fignifie, neither doe they marke that true wiſedom ig 
 hidden therein, which ercelleth our wiledom by many degrees, 
 Fortis not Chꝛiſtian wifedom to haue to doe with men which 
 
 are accounted wile,and (hilfull,and to make mention, anv talke - 
 
 of them, but to be occupied among the vnwiſe and themthatlack — 
 vnderſtanding, not that delight epleafure ſhould be takenthere: — 
 of, but that thep map come from finne and foolithnes to rightee 
 oufnes and found vnderſtanding. Dereof it appeareth that Chꝛi⸗ 
 ſtian wiſedom doth conſiſt in this, not that we looke aloft, con: | 
 
 fiver chofe chinges which are high and wile, and bebold ano fee 
 
 our felues tn thé as tt wereina glaſſe, but that we looke to thoſe 
 things that are belawe, ¢ marke that which te humble ¢ fooliſh. 
 De which knoweth this let him giue chankes vnto God, Forbp 
 this knowledge he becommeth {uch aoneas is able to prepare 
 
 and apply him felfe co euery thing which ts inthe world, But ye 
 
 ſhall finde many, pea euen among them that preach the Gofpell, 
 which are not per come thus farre , Hitherto we haue benefoine 
 ſtructed € accuſtomed, that none mult come onto Chak , before 
 bebe altogether cleane, thou mutt therefore forlake that opint: 
 on,that thou mattt attaine to true buderftanding, that thou maiſt 
 knowe Chait aright, howe bets the true and good hepebeard, 
 whereofwe haue heard fuflicient. 
 
 Nowe he comparerh the good ſhepeheard with the euill, or / 
 bireling, and ſayth: Agoodshepeheard giueth hislife forthe — 
 
 . sheepe: butan hirelin BR he which isnotthe shepeheard, nei- 
 
 therthe sheepe are his eee the wolfe comming, & lea- 
 
 uerhthesheepe, & the wolfe catcheth & ſcattereth thesheepe. 
 
 So the hireling fleeth becaufe he isan hireling, & careth not for 
 the PS 
 
 
 
 
GOOD SHEPEHEARD, 89 
 
 the sheepe. It ig true in deede that Chriftis properly the onelp 
 fhepebeard, euen as p name of Chpitt doth belong to him alone, 
 pet he communicateth the fame vnto vs, that we alfo map be cal: 
 led Chziftians.So although be be che onelyſhepeheard, pec he 
 imparteth the fame name to them that be of the minifterie, After 
 the fame maner ae. 3.be forbioneth,that we call no man fa- 
 ther bpon the earth , forafmuch ag there is one onely our father, 
 which is in heauen,notwithtanding Paule callech him felfe che 
 father of the Coꝛinthians 1.02.4, when he ſayth: In Chrift Ie- 
 fus I haue begotten youthrough the Gofpell . So therefore tt 
 
 feemeth agthough Gon alone wouls haue thename of a father, 
 and in the meane lealon notwithanding be qraunteth che fame 
 
 name to men, that thep alfo map be fathers, howbeit that thep 
 haue notof thentfelues but by Chꝛiſt. Euen as we are caller 
 Chrilfiang,becaufe we haue nothing of our felueg,but for that all 
 thinges are giuen bnto bs thꝛough Chꝛiſt. 
 
 Mozeouerzthe hireling, ſayth Chꝛiſt, which is not the shepe- 
 
 heard, neither the sheepe are his owne,when he feeth the wolfe tie 
 comming,leaueth the sheepe & fleth,&c. This furelpis a hard The rie 
 faping chat thep which truelp preach the Golvel,anditrengehen 87 
 € heale the theepe, neuertheleg at the laſt doe fuffer the heepeto commeth 
 be caught and torne in peeces, and doe then flie awap , when the lcauech the 
 theepe haue neevde of greateſt helpe. As long as the wolues doe fheepe. 
 not appeare, they do their butte carefully diligẽtly, but ag foone 
 ag thep fee the wolfe Ineake in, they forthwith leaue the ſheepe. 
 Ikthey chenhaue fed chem well,that chep be fat, ſtrong, whole, 
 
 they are the better liked ofthe wolues , for whome they haue fev 
 them. But what is the hiddẽ meaning of thig parable? Che mea: 
 ning of Chrik is this: In my kingdome (which conlittech inno: 
 thing elſe, but that the weake be ſtrengthned, the ficke healen,the 
 fapnt harted encouraged) the holy crofle Mall not be wanting, The croffe 
 For when it is preachevthat Chak only, whole tillp Heepe we accompani- 
 are, hath care of be,ffrengthneth, healeth and helpeth bs, € that eth the prea 
 our owne ſtrength and our owne workes are of ne Importance at ching ofthe - 
 all, (whereby all workes of the world, andebediuerfe forte of Soſpell. 
 wozrhipping God which it inuehtech are vtterly vifallowed) the 
 
 woꝛld cã not abide ſuch maner ofpzeaching,fa chat itiganatural 
 propertie ofp Goſpel,to bring ᷣ croſſe 1 it as vnſeparably accõ⸗ 
 panping tt, he that willonfeincdlp profes it bekoꝛe the mono, 
 
 ‘ 
 
 u. 
 

 
 
 
 90 A SERMON OF THE 
 
 mutt noedeg veld him felfe to beare perfecution. sFozatinuch ag 
 the cafe ſtandeth thus, tt is not hard co perceiue how great diffe: | 
 
 rence there is betwene the true ſhepeheards and the birelinges, 
 
 
 
 
 The hireling He that is anhireling preachech the Golpell as long as he is re⸗ 
 
 how he be- 
 haueth him 
 felfe. 
 
 What the 
 true shepe- 
 
 heard doth, 
 
 ported among men to be a learned, godly € holp man, But when 
 ag he ts reppoucd o2 {ec vpon as anberetike and wicked fellow, 
 oꝛ moued to make a recantation, then he etther recanteth,o2 ta- 
 keth bim (elfe to bis feete , leauing the miferable theepe alone 
 without athepebeard, then their cafe becommeth woꝛle then tt 
 was before. Ahat doth it then auatle the hheepe ifthep were wel 
 fen before ? Sf thep were true thepebeardes , thep would {pend 
 
 their life before thep woulde fo Teaue the theepe to the tawes of 
 the molueg , and would be readp alwapeg to offer theitnecke to 
 
 the are for the Golpells fake. Chey therefore ave neuer good 
 ſhepeheards, which fo preach the Golpell, that thep map theres 
 by get vnto them {elues honour, riches, and profit, without all 
 bout they are hirelings, who ſeeke after their owne thinges euen 
 
 in found doctrine,pea and inthe wordof God, Tiberefore thep > 
 
 abide no longer,then while thep map haue honour, pꝛaiſe & come 
 moditie thereby. but ag foone as the wolfe commech, goe backe, 
 denye the worde,and get them ſelues amap, leauing the fheepe, 
 
 which very carneftlp ſeeke for pafture and their thepebeard, 
 
 who map keepe them from theinturie of the wolues, but that 
 
 good thepebeard can no where be found, who fliech amap euenat 
 
 that time, when the theepe haue moft neede of a Defender and 
 firengihner, 
 
 The fame hall happen to bs intime to come , when we fhall 
 once begin to be touched in deede. Chen che Preachers will hut 
 
 their mouthes, and proutde for their fafetie by flying, and the 
 fheepe hall be miferablp diſperſed, ſo that one thall be carien this 
 
 wap,an other chat wap, God graunt that fame of them map ſtand 
 baliantly in defenie of the Golpell, and ſpende their blood, ifthe 
 cale fo require in delivering their theepe, Chus Chꝛiſt hath 
 painted forth p hirelings in their colours, who thus fapth mozes 
 ouer: Iam that good shepeheard, and knowe mine, andam 
 
 knowne of mine. Ghee word&g doe containe much, I fhoulde 
 {pend ouer much time, tf Iſhould handle them feuerally. De 
 
 {peaketh here of the peculiar dutie that belongerh to him felfe, A 
 know mp heepe,fapth he, and they againe kuowme, JQowethe 
 
 fume 
 
 4 
 
 2 
 P F 
 ware 
 
& GOOD SHEPEHEARD, 91 
 
 ſumme is this : Chrift knoweth vs to be his heepe, # we againe 
 know him to be our ſhepeheard. He knoweth vs to befuch fheepe 
 ag are weake and diſeaſed, which he doch not caſt of but hatha 
 care of them,and bealeth them although thep be fo diſeaſed, that 
 all the wozlde thinketh that they are not big theepe, and this in 
 deede is the knowledge of P world, But Chott doth not fo know 
 them, neither doth be greatly regard what maner of ones thep 
 be, but confiverech whether they be ſheepe. Chey therefore are 
 the true thepebeards, who following Chꝛiſt, doe fo know their 
 fheepe,that theplooke unto the perfons,not to the diſeaſe. 
 $y father knoweth me, fapth Chritt, but the world knoweth The world 
 me not, Chen as therefore the hope thall come,that I thal die knoweth not 
 an ignominious death bpon the crofle,all wich one voice will erp Chrilt. 
 out: was this che fonne of God? he mutt needes be a condemned 
 man,and giuen bp onto Satan, both infoule and alfoin body. Sa 
 the world will confiver and knots me , Wut my father will fap in 
 this ſort: this is mp welbeloues fonne, my king and Sautour, 
 De beholoeth not mp affliction, mp woundes, my crofle ¢ death, 
 but be confivereth mp perfor, that is,me berp felfe , Therefore 
 ff 3 were inche mivdett of hell, or in theiawes of Satan, per I 
 Mould come out againe, foꝛ the father will not forfake me, Like: 
 wife J know my theepe, and thep knome me, Chey are certaine 
 that J am a good Hhepebheard,thep know me,therefore they come 
 tome for fuccour, andcleaue vnto me, neither doch tt any thinge 
 fearethem , thatthep are fubiectte manifold infirmitieg and di⸗ 
 feales , thep knowe berp well that J would haue ſuch maner of 
 fheepe to reſort vnto me. OrhersheepeIhauealfo, which are 
 not of this folde: them alfo muft i bringe and they shall heare 
 my voice,and there shall be one shepefold, & one shepeheard. 
 Some haue fohandled this place , that they aflirme tt hall be 
 fulfilled before the latter dap, when Antichrit, Tohn,and Deltas 
 thall come, hich is flatly agatnt the truth, and forged of Sas 
 tan, that men might beleue,that the whole world thall at the fat 
 become Chrifkian, TÜhich Satan therefore div that be mighe 
 darken the found voctrine, that we might neuer rightly under: 
 fand it, Beware therefore of this velufion. For bp and by after 
 the afcenfion of Chpift this was done and fulfilled , and is pet at 
 this bay fulfilled, As foone as the Gofpell was publiſhed, it was 
 _ preached co the Jewes, and this people wag the Hepetold, Mow 
 
 e 
 
 
 
7 7s u * se, NIT WERE u. 7 
 — ⁊ 
 
 92 ASERMoNoF THE 
 
 he ſayth,that he hath certaine other ſheepe alfo, which are not of 
 this kold, which allo he mutt gather together , whereby he thew: 
 eth that the Golpell mut be preached tothe Gentiles that chep 
 allo may beleue in Chi, thardüche Tewes and Gentiles may 
 be made one Church, TUhich he performed afterward by the A⸗ 
 pottles, who preached the Golpell co the Gentiles , and brought 
 them tothe faith, So there is now one boop, one Church , one 
 faith, one hope, one loue, one baptifme, anv fo of the Itke, which 
 continueth at this day, and thal fo continue euen to the ende ofthe 
 world, Ci herfore poe not fo vnderſtand it as though all men hall 
 beleue in Chrifk,for the crofle mut alwapes be borne of ug, fo: 
 almuch ag the greatet parte is alwapes of that faction, which 
 perlecutech Chrftians. Che Golpell alfo mult be continually 
 preached , thar alwapes {ome may be broughtto Chꝛiſtianitie. 
 And thus mach for a compendious erpofition of this tert, 
 
 PLELECLELG LG HG 
 ee RO ORO 
 A SERMON OF D. MAR- 
 
 TIN LVTHER OF THE 
 LOST SHEPE 
 
 Luke 15. 
 
 Verfer. Hen reforted vnto him all the Publicans 
 and finners to heare him. 
 
 2. © Therefore the Pharifesand Scribes mur- 
 mured,faying: He receiueth finners and 
 
 eateth with them. 
 
 ed Then fpake he this parable to them fay- 
 ing: | 
 
 4 What man of you hauing an hundred 
 
 fheepe, ifhe lofe one of thé , doth not 
 leaue 
 
| 3 
 
 LOST SHEPE, 93 
 N leaueninety and nineinthewildernes, and go 
 - after that which is loft,vntill he find it? 
 
 5. And when he hath foundit, he layeth it on his 
 
 fhoulders withioy. 
 6 And when he commeth home,he calleth togi- , 
 cher his friendes and neighbours, faying vnto 
 them: Reioyce with me: for I have found my 
 ſheepe which was loft. 
 
 9 I fay vnto you,thatlikewife ioy fhall be in hea- 
 
 | uen for one finner that repenteth, more then 
 
 | ~~ for ninetie & nine iuftmen, which neede none 
 
 | amendement of life. 
 
 8 jAthis tert, dearelp beloued, euenthatdocttine hat Kinde 
 4 ig contapned,which we are perſwaded, and glo2p of do@rine 
 BRS tobe our chiefe doctrine, and which bp be right chis text cö- 
 Yop delerueth to be calied chriffian doctrine, to wit of taineth. 
 . Roe» grace and forgiuenes ofinneg,fet downe againſt 
 the doctrine of the law, and of woꝛkes. But it is avery ſhamekull 
 thinge, that a ſermon ſo excellent, and repleniſhed with ſo great 
 comfort and ioy, ſhould beheard of aman that is wicked + a cons 
 temner of the word of Gov. Chis is much more miferable , that 
 _ allthinke they baue ſo ſoone thꝛoughly learnedit, to che know⸗ 
 ledge whereof cuerp one will ſeeme to baue attained, thinking 
 that there is nothing in it, which be Doch not perfectly onder tan, 
 and that there ig no neede to ſpend any moze ſtudie in learning it, 
 Although ithe not grievous to God him felfe , neither doth it 
 prkeor wearie him, euerp peare repeating it, or rather enerp 
 Dap ererciling it,as though be knewe to preach nothing elſe, bes 
 ing buf kilfull and ignozant of all other kindof doctrine, And we 
 miferable and wretched men doe fo [oone ag we thinke attaine to 
 the knowledge of the chiefett doctrine, that loꝛthwith itis wear 
 rifom and tedious bnto bs torepeatit, whereby all pleafureand 
 loue of che monde of Gon dteth and ig extinguiſhed in vs. | 
 But before Iveclare the article oꝛ chiefe point heretaught, J 
 thinke it good, thatthe beginning of this chapter be diligently 
 confidered, which S.Luke ſetteth in ſteede of appeface,¢ thew: 
 
 eee 
 
 f 
 
 
 
 
 
 ee 
 

 
 
 
 94 A SERMON OF THE . AIR 
 eth what gaue Chrift caufe co make thig fermon, where he fapch: 
 Then reforted vnto him all the Publicans and finners to heare 
 him.In which wozdes be plainly fignifiech with what mẽ Chꝛiſt 
 With whar Kept companie, namely with them, which in che fight of all men 
 kind of men liued ag it did not become them, and were openly called ſinners 
 Chrift was and euell perfons, Thereby it appearech that the Phariſees fe: 
 conuerfant. mento haue fufficient caufe to finde faule with Chpitt , for char 
 be,which would be counted Holy vid familtarlp keepe companie 
 Publicans with fuch men. Foꝛ chey were commenlp called Publicans at 
 what they that time,to whom the Romäs did let out (ome citie op cuftome, 
 were. or lome charge 02 ouerfight in matrerg , for a certain fumme of 
 money sas che Turke or Uenerians do now commit to fome one 
 fome citie o2 oflice,for which a certain ſumme of monep ig pear: 
 Ip to be paped,ano what foeuer chep ſhall {crape togither bp uns 
 iuſt exactions aboue chis ſumme, thatis their owne. So alfo the 
 afozefaid JOublicans div, which fo gathered thofe tributes and 
 monep wherewith thep were charged, that thep chemſelues alfo 
 mighthaue fome game thereby. Andleing that a ſumme of mo: 
 nep tobe paide for (ome citte o2 office was not ſmall, thep defi- 
 tous to gaine thereby, did bp all meares deale vniuſtly, and vſed 
 extortion in all hinges , in all places, and with all perfong, For 
 the Loꝛdes and maifters held them fo hardly and ſtraightly, that 
 thep could not wer much thereby, tfthep would deale rightly and 
 iuftlp, and opprefle no man with vniuſt exactions. Tibereupon 
 thep had a verie euellrepozt ab20ad , that thep were moſt vniuſt 
 eractorg , and endued with fmall hon: fie and integritie of life, - 
 Likewife che reſt in generali were called finners, which other: 
 wile linen diſhoneſtly and wretchedlp,e were defiled with filchie 
 offences,as with couetoufnes, with whozedome, with furfetcing 
 and vyunkenneg,and fuch like. Such refort bere vnto Chꝛiſt, and 
 come to hearc him , when ag before thep had knowen him bp re: 
 port to be ercellent and famous both in woꝛdes and Deedes. — 
 Howbeit itig certaine that inthem although chep femed euen 
 defperate , there was a (parke of vertue and boneftie,in afmuch 
 asthey longed after Chriſt both coueting to beare his doctrine; 
 and allo earnefflp defiring to fee che workeg which he dtd, when 
 before they knewe him to be a good man , and heard no ill report 
 either of his doctrine 02 workes, fo that their life Did farre Differ 
 from bis. Neuertheles they are fo wel diſpoſed, chat thep are * 
 bis 
 
LOST SHEPE 95 
 
 bis enemies , neither refule oꝛ flie bis company, but runne vnto 
 
 bim, not of any euell purpofe op intent,but to fee and heare fome 
 
 good thing, whereby thep map amend their Itie, Contrariwiſe The maliti⸗ 
 the Phariſes and Scribes, which were counted moſt righteous ous dealing 
 and poly, are {uch popfonfull beattes, that thep are not only ſoꝛe of y Scribes 
 vifpleaten at Chriſt, uhom thep cã abide neither to fee nor brave, & Pharılecs, 
 but allo chep can not be content, thac miferable finners ſhould 
 
 come bnto him,and heare him, whereby thep being led by repen- 
 
 tance might amend : Dea they do alfo belive this, murmur, and 
 
 reproue Chꝛiſt, for thathe admitted vnto him, and recetued Pu⸗ 
 
 blicäg and finners,faping : Bebold,is this that holp and famous 
 
 man? Mho will now fap that be is of God, when as be hath fo: 
 
 ciety with fo wicked mretches’pea rather eis a dꝛiuker of wine 
 
 and a glutton , as they fap elſewhere, a fteind to PPublicang and Luke 7. 34. 
 
 Such a report he is cõſtrained to beare of the holy Jobharifes, 
 
 not for that he giuing bimfelfeto gluttonie and furfecting , accu: 
 
 ſtomed ro feede ercefliuelp and followe riotous pleafure togither 
 
 with them, but onelp becaufe he admitted fuch into bis company, 
 
 and did not contemptuoutly reiect them. Foꝛ in thei opinion be 
 
 ſhould haue gone with a (ad and auftere countenance,in bale aps 
 
 paretl , ¢ baue remained feuered from the conuerfation and com: 
 
 pante of men, and refulen their felomthippe, left chat by familiar 
 
 cuffome with them , be fhould be defiled, and ſhould haue Done ag 
 
 thep were accuffomed to do after p maner ofholp men. Of whom 
 
 Efaie writech , thatthep ſtudied for (uch puritie, chat thep div 
 
 feare and ſuffer againt their will eucn the touching of a ſinner. 
 
 Which in deede plainly appeareth Luke 7, inche Phariſe mur⸗ 
 
 muring again Chr, becaufe be fuflred bimielfetabe touches — 
 
 of che finfull woman. And it was they, chat would altwap be bis 
 maiffers,# prefcribe vnto him rules wherebp to liste and bebaue 
 himſelle in thislife. Therefore tathis place chep murmur , for 
 
 that he did not applie hiinfelfe vnto thé, neicher vindifdaine cõ⸗ 
 
 pany # conuerfation offuch {inners according oleae example. 
 
 Now Chaiſt alſo is ſomewhat ſtout, plainly ſhewing here, that The ſtout ne 
 be can fuffer 5 maiſterſhip ofnone , but thar he ig altogither free of Chriſt. 
 € exempt from the commaundementg of all, as commonly inthe 
 Golpels we fee him tobe at his owne will ¢pleafure,who neuer: 
 theles otherwiſe wag both gẽtler and allo moze feruicgable then 
 
 FP. 
 
u a4 Karls ua * u a Te 2s. 
 
 96 A SERMON OF THE 
 
 all che vet, But when as they would veale with him bp lawes, € 
 be hig maiſters, thẽ all friendthip ceaſſed, for he vid not otherwiſe 
 leape back,then che adamant layd vpon anuple ¢ ſtriken, (pea: 
 king ano doing onely the contrary of chat whtch they require of 
 bim,although chep feemetofpeake euen rightly and well, alleas 
 ging thereunto alla the worde of Gon, As thep doe bere, where 
 they come and fap: thou mut toe thus, thou mutt follow the con: 
 uerfation of honeſt men, thou mutt flee the companpe of wicked 
 men. Chis trulp is a ſubſtantial voctrine, and confirmed bp teſti⸗ 
 ‘mony ofthe Scripture, For Wales him felfe commaunveth the 
 Jeweg,to audio euill men, t take away eutl from amonge them, 
 Bp this tert thep confirme their fapings, € come wich their Mo⸗ 
 Chrift com. ſes, and mould make Coyttt ſubiect to cheir lawes, and haue him 
 pared to the ruled bp them. 
 Vnicorne. Gut Chri neuertheles will be at his owne libertie. And he 
 ig not vnlike the Unicorne, which bealt men deny that he can be 
 ‘taken aliue, with what kind of hunting ſoeuer be be allayled. De 
 ss fuffereth him felfe co be wounded, to be ſtriken with darts, and co 
 Chriftisim- he flapne, to be taken he noch not fuffer him felfe . Mo otherwife 
 paieneof doch Chpitt alfo,who although be be let vpon by lames, yet doch 
 ; he not {uffer them, but bꝛeaketh through as through a ſpiders 
 web, rebuking them moft ſharpely. As Matth. 12. where thep 
 found fault with bis Difctples,becaule thep had plucked p cares 
 of cone on the Sabbath dap , alleaging the commaundement of 
 God that che Sabbath was to be kept holp,c, be auoucheth ehe > 
 cleane contrarp,tearing in funder § commaunvement,affirming 
 the contrarp both tn wordes, and alla by examples, Aifo Matth. 
 16, where he declareth to his Apoſtles chat be hall fuffer and be 
 crucified but Peter admoniſheth him to be of a good chere, and 
 ſetteth before bimthe precept of charitie, ſaving: Mailter, pitie 
 thy felfe, there againe he doth earneſtly and tharpely blame and 
 rebuke his admoniſher, and faptht Get thee behinde me, Satan: 
 thou vnderftandeft not the thinges that are of God, but the 
 thinges that f men. | 
 And in a lumme,be is moſt impatient of all lawes wherewith — 
 thep deale with bint, be will be mot free from all commauınde: 
 ments, and acknowledged to be the Loyd ofthem, De alway gi: 
 - ueih fuch aunſwers, a8 with which be repreffech the eractorg, | 
 neicher wil he keepe any law as though he were compelled to do 
 it. 
 
 
 
— 
 
 a 
 
 LOST |SHEPE, 97 1 
 it. Contrariwife, when be doch anp thinge of bis owne accorde, 
 
 chen no law isfalitte oꝛ fo light, whereunto he doth not willing 
 ‘Ip obep,and doth much moze then it requireth. Therefore there 
 
 can none be founde moze gentle and ferniceable then he , ifbe be 
 
 breed with the controlement o2 eraction of none, Wozeouer he 
 
 both (o farre humble him felfe , that he watheth the feete of Ju: Chrifthum- 
 das which berraped him, according as he him felfe ſpeaketh of be ov 
 him felfe: Icame not to be ferued, but to ferue, others, &c, — ine 
 
 | which ts manikeſt to them that confider bis life , howe he walked 
 
 | 
 
 
 
 abjoade in Judea, Samaria, Galile, and inthe night flept on the 
 ground , fafted forty dayes, and tooke no reſt at all , but patient: 
 ip ſuſtained fo much labour, that chep feared left be ſhould be ras 
 uifhed in minde „or finallp bringe fome burt to bis body. He doth 
 all thinges that he can, but that he refuleth to be compellev,and 
 fuffereth nolawes to be prelcribed bunte him, which if anp fee | 
 before him, be moft ſtoutely reſiſteth and ſtriueth againſt chem, | 
 Sobheisbothof amoft Toute and of a moſt milve fpirit , nep- Chrift both 
 ‘ther tg there anp moze Toute, nor move feruiceable then be , ofa moft 
 whoe can abide to doe none of thoſe thinges that are exacted of m a 4 
 him, and neuertheles doth all chinges euen moſt aboundant: O14 circ 
 Ip ,andas it were ouerfloweth with afloud of rood workeg, and * 
 watereth all thinges, noman commaunding him, opbpwapof . 4. oy 
 rontrolement eracting and requiring any thinge of him, but - ls) 
 be beinge permitted to doe boluntartly and of big owne ate 
 C020, ! 
 
 Thele hinges are one for out example, that we map ee 
 that a true Chꝛiſtian manis after the ſpirit, leſt we tudgebim 
 according to thelawe, and according to our owne wiſedom and 
 buderitanding. For Chait i is therefore our Lorde, thathe map 
 make fuch menofyssas he ishim felfe. And ag he cannot fuffer 
 him feife co be tied and bound wich latwes, but will be Loꝛde of 
 lawes,pea and of allchinges,fo allo ought not the conſcience of a 
 Chrittia co fuffer them, For we are fo much made free by Chath, The confci- 
 that our confcience map know nothing cocerning any law,wihole coc ofa 
 iudgement ¢ controlement it map abive to fuffer. Meither ought Fre 
 | we any otherwile to be affectev according to the fate ofp inward pound wich 
 conſcience,then ifno lawe had bene giuen oꝛ made: pea as tf net: lawes. 
 ther x. cõmaundements.noꝛ one, either of God, oꝛ of Bifhop,or of 
 Ceſar were giuẽ to vs, that we map plainly fap; I a nothing 
 
 U 
 

 
 
 
 
 
 93 A SERMON ‘OF THE 
 
 of anp law, nepther wil I know anp thing. Foꝛ inthat ſtate and 
 condition, wherein we Chꝛiſtians are our workeg, ¢ the workeg 
 of all mendoe ceafe,pea and alllaweg alfo. For where there is no 
 wopke, neither can there be any law, requiring a woke and laps 
 ing: this ching was to be done ofthee,thig to be left vndone. But 
 we though Chill are whollp free from all woꝛkes, and righte- 
 
 dus by meere grace and mercy, whereby we live onely before 
 
 A Chriftian 
 muft not 
 
 fuffer his cö- 
 
 Gov. And this ts our treaſure, wherebp weare Chpiftians, and 
 live and and before God, For how we ought tolinein outward 
 contierfation , to wit in flefhe and blood before the wonld⸗ it doth 
 nothing pertaine vnto this place, 
 
 Mberefogea Chrittian muſt learne fo to rule his confcience, 
 that be {utter it not to be held capttue op entangled wich any lam, 
 But whofseuer will bind and hold te with anp law, lee him out: 
 
 fcience to be Iy any boldelp ſtriue thereagatnit,and doe as he ſeeth Chriſt noe 
 
 held captiue 
 
 of any lawe, 
 
 here and elfe where , where he vſeth fo great ſtoutnes and earne⸗ 
 finesof minde , thatno Moſes or Exactoꝛ of the lawe can pres 
 natle any chinge with bin, although otherwiſe he be moft hum: 
 
 | bie,moft ſweete and gentle ‘of allmen, Howbeit this artis aboue 
 
 ~ Weofour 
 
 felues are 
 notable to 
 pacitie and 
 appeafe the 
 lawe. 
 
 meafure high anvercelient , which none buche underflandeth, 
 whereol he is the Waiter, ‘who knoweth howe to appeafe all 
 fawes and teachers of lawes.Cde ave not able to doe fo : Forthe 
 Deutll mightely alatlech og, and ag often as he ſetteth upon the 
 confetence of man, he driueth him to that point that be entreth 
 diſputation with him, what he hath done or nocdone, Chen uch 
 a difputation beginneth, ag wherein is debated of our finne and | 
 righteouſnes, euen then man is brought intoadanngerous cale | 
 and into the myre, where be fficketh, neither can be efcape oꝛ rid 
 him {elf out, but is forthwith deeper and deeper plunged in, For | 
 be is laden with a heauy burden, which bets not able to beare, | 
 wherefore he walketh muting guawing Feonfuming bis minde, | 
 neither canbe get anp quietnes thereof, CAhich I doc plainelp | 
 feele in mp felfe, neither can J mpattle out, and deliver mp felfe | 
 by anp trauell, although Ji labour almapes, allaying allmeanes | 
 to efcape outof this goulfe, that 3 map aunfwere the lawe , and 
 obtaine fo much. that it may keepe ſilence, and ſay, now at length 
 thou batt one fo much, wherewith Iam conſtrayned to be con: 
 tent. But all endeuour and ſtudy is in vapnes for {uch a deepe pit 
 and daungerous goulfe tt is, out OF which no man ts able tack 
 cape 
 
 
 
 
 
 
HY BOSTIOSHEPE A 99 
 cape, although be topne the helpes ofall men to him ſelf, as thep 
 Canbeare me witnes which haue made triall hereof, and dog ag 
 pet daily trie te, 
 The caule is our nature, which will haue to doe with workes 
 andlawes, and heare what they fay, and followe them that fap: 
 Thy doth he cate with Publicanes and finners? tf he did eate 
 and v2inke with vs, be fhoulo do wel, Alfo ; why do thy Dilciples 
 plucke the cares of copne on the Sabbath dap ? ec. with whom ie 
 will baue todo fo long, cil the law fapth: now thou artrighteous, 
 Forit can attaine to no higher vnderſtanding, chen that the do: 
 ctrine of the law is che chiefelt doctrine, and chat the righteoul: 
 nes thereof ts the bet life before God. Jn it it continually remat: 
 neth fo captiue pea and bound, neither cantt by anp meanes deli 
 ver it (elfout of thts pꝛiſon, being not able to pacifie and appeafe 
 the law,that tt doe not exact any thinge of it, oꝛ reprebend te in a- 
 np thing,but itis compelled to be captiue therein ag tna perpes 
 tuall pꝛiſon, and the longer tt ſtriueth and fightech with che lawe, 
 into fo much woꝛſe cale doth it alwapes come, ontill at the laſt te 
 be wholp ſubdued. | 
 What therfore mutt I do,the law allailing € vrging mp. con: What a Chri 
 fcience,efpeciallp when Jperceiue my felfe not to do that which ſtian mult do 
 “itrequiveth ? I aunwere,euen chat which Chpit noth beve,who rer es 
 . get 
 abmitteth or acknowledgeth no law, although brought out of the pis conkci - 
 law of God.So learnethou alfa to voc, that thou mayeſt boldely ence. 
 fap tothe lawe, leaue of lawe to diſpute wich me, baue nothing 
 ‘to doe with thee. And for that verp fame caufe , for which thou 
 ‚sommefk to difpute wich me,and to enquire of me, bow geod and 
 Righteous Jam, J will notheare thee, Forithere maketh no 
 - matter, what Jam, oꝛ what Jought to doe, and what not to doe, 
 but what Chik him feife tg ougheto doe,and doeth . For nowe 
 Wwe are inthe bꝛidechamber, where onelp the bꝛidegrome and the 
 bride mult hauetodoe, and tt behoueth not thee ta come thither, 
 noꝛ to intermeddle anything there, 
 But neuertheles it now and then knocketh and ſayth: inthe 
 meane ſeaſon notwithſtanding good workes mutt be done of 
 thee , the commaundements of God mult be kept, tf chou wilt 
 obtaine faluation. Aunfwere againe: but chou heareſt that it is — = 
 not nowe tyme to ſpeake of chem: fornow J haue obtayned mp the jay whe 
 xrighteouſnes and the ſumme of all mp ſaluation without mp ic isinftane 
 
 5 ii, vpon vs. 
 

 
 
 
 
 
 100 A .SERMON OF THE 
 
 qworkes in Chriſt mp Love , and am already Caued before thou 
 camel, therefore J haue no neede of thy prefence. For as A 
 
 baue lapd , where workes preuaple nothing , neptheris the law 
 there of any impogtance oꝛ weight, and where there isno law, 
 neitheris thereany ſinne. Che bride therefore alone, all the 
 reft beinge excluded, mut reigne in che byivechamber with 
 Chit, in whom thee hath all hinges at once , nepther needeth 
 fhee any thinge moze, which ig neceffarp to ſaluation. Ahere⸗ 
 fore the lawe mutt be excluded and vtterly reiected , pea and caf 
 of, ag often ag ic willinuade and fet vpon the conlcience, Foꝛ 
 furelp ic ought not to medle therewith, neither commeth tt in 
 tyme, whenit willhaue muche to doe there , where it ought to 
 baue nothing to doe and whither tt ought inno wile to come. For 
 the confcience rettech in this article of aur Ch2iftian faith, Jbe⸗ 
 leue in Jeſus Chaiſt mp Lord, which ſuffered, died, was buried 
 for me,¢c.bnto whom both Woles law,¢ Cefars,t diuine lawes 
 ought to give place. All that cherfore is boldly to be chaſed from 
 me, whatloeuer will ——— wich me of finnes, righteoufneg,and 
 fuch like hinges, 
 
 Beboloe, Chꝛiſt would i inthis place refemble this libertie bn: 
 fobs, thatas Chꝛiſtians we ſufſer no matiter in our confcience, 
 trufting moft conſtantly to this one thinge, that we are baptts 
 fed, and called onto Chꝛiſt, and bp him tuftifien and fanctifieo, 
 tobereupon we map flap: He is mp righteoulnes, mp treafure, 
 my worke, andin a fumme, what not? againſt finne and vn⸗ 
 righteoufnes (whereof ehe lawe indeuourech to accule me) TE 
 it pleafe pou to haue other righteouſnes, woꝛkes, lawe, ec. 
 then map pe take them from whence pe will , furelp pe fhall 
 finde no place for them in me. Thus may aman defend him felf, 
 and ftande againt the ſuggeſtions and tentations of the Deuill, 
 and of finnes either paft o2 prefent . TUherefoꝛe Moſes and 
 Chri are farreto befeparated afunder, ag alfo woꝛkes and 
 faith , the confcience andthe outward life , fo that if the lawe 
 will {etre bpon me , and make mp bart afrapde , thents it tyme 
 to ſende it away, andif it will not give place, to thzuſt ttout bp 
 force, and to fap : I will willingly doe good workes,and will goe 
 forward as much as Jam able for that time that Jliue amonge 
 men,but here I wil know nothing at al ofthemin mp cofcience, 
 & therefoze let me alone,e pzate nothing ofthem, Forbere J will 
 
 bouchfaue | 
 
. . 
 
 LOST, SHEPE, 101 
 
 vouchſafe to heare neither Moſes nor the Phariſees, but Chri 
 alone Doth obtaine place to reigne here, J will like vnto Marie, 
 fit at bis feete to heare bis worde, but let Wartha tarp abzoade, 
 and buſie her felfe inthe kitchin and about the houſhold aflapzes, 
 —* in a ſumme, I will not trouble the quietnes of mp con: 
 cience. 
 But what tall Tfap, whereas in the meane feafon J poe nat: An obiectioa 
 Ip finne,which fürelp is euill ¢ J aunfwere, in deede itis true, I The aunfwer 
 ama finner;and I do vniuftlp,but J muff not therefore vefpeire, 
 as though J were (ubiect to condemnation , pea o2 tremble bes 
 caufe of the rigour of thelawe. For by faith J apprehend him, 
 which bath apprehended me,and apply mp felfe vnto him, which 
 hath embraced me in baptilme , and bath put mein bis bofom, 
 and bp the preaching of the Golpell hath called me tothe com: — 
 munton of all his good hinges, bidding meto beleeue in him. 
 jRowe when as J have apprehended himbp faich,then map T be 
 bold to bid the Phariſees, anv Moles with his tables, all Law⸗ 
 pers with cheir bookes , all men wich cheir wogkes holve their 
 peace and giue place. Ro law hath chen anp power to conuince 
 op accufe me: for inthis Chꝛiſt Jhaue all thinges abounvantlp, 
 whatloeuer can berequired nme. 
 This, lap;ig the doctrine and arte of Chpittians » the (cope 
 and endetwhereot is this, euen to reigne with Chait. But bloc: ⸗ 
 kiſh men boe not vnderſtand it , taking bereupon occalion to liue 
 moze freelp.as they liſt, ſayving:what neede ig there that I hould 
 po good works, forafinuch as Chott bach abꝛogated the law,ec, 
 There foolith babbling ig in no wile to bebogne, foz Chrittig on A “api webe 
 - the other part alſo to be confivered of thee, and thou mutt marke 4 shelaw.we 
 what he doth more. For here be him (elfe lapch > that he is that. woſt neuer- 
 man which fecketh the miſerable and lof fheepe which alfo he theles doe 
 witneſſeth bp bis prefent deede, bp receiuing finners and Pub⸗ good — 
 licanes , and by preaching buco them. Tülherebp chou {eek that mith eres 
 he doth fulfill much moze then the law commaundeth to be Done, Chriß, 
 and teacheth thee to doe the fame bp bis example, Deis offuch 
 ‚an berotcall fomacke, thathe willnotbe under the lawe, pet 
 doch he of bis owne accoꝛde moe thinges thenthe law requiveth, 
 Doe thou fo alle, neither looke when thou halt be forced and 
 driuen on bp thelawe,but without the lawe and of thine owne acs 
 ame poe that which ig needefullto be tr sa Heter 1. Pet.2 
 iii. 
 
 a TEE u u Way FF" An 1A > u Su | Be 
 

 
 1023 A SERMON OF THE 
 admoniſheth laping : as free,and not ashauingthelibertie fora 
 cloke of malitioufnes,but asthe feruaunts of God. And Paule 
 Romi6: Being made tree from finne, ye are made the feruaunts 
 of righteoufnes, Chele ave thep, which do all thinges with a free 
 confcience without the lawe, and vnconſtrained. 
 Foꝛ where the Golpell ts truely tnthe hart, itmakerh aman 
 to be fuch a one,ag doth not looke while the law commech, but is 
 fo full of top in Chri, thathets with ſpeede caried vnto goon 
 works, doing well to all men,as much ag be ts able, ethat of bis 
 owne accorne before the law commeth into his minde. Woreouer - 
 he bettoweth both body and life, hauing no regard, what he mutt 
 therefore fuffer, and fo he is fullof good workes which volunta⸗ 
 rilp flowing as it were out of a continuall fountaine are deriued 
 vnto many: As Chꝛiſt being compelled, doch not abide to take 
 — pp fo much asa frame, but vncompelled giuech him felfe tobe 
 crucified fo2 me, and fo2 the whole woꝛlde, dying for the lok 
 fheepe, 
 hovebeit it is bery neceffarp todifcerne thefe thinges mell, 
 whenitiscome to hand Qrokes and withinthethrowing of che 
 dart, as it is ſaid, the law and finnes difputing now with thp con: 
 {cience,then (ce that thou doe boldly repꝛeſſe Moſes, and bin him: 
 The old ma keepe filence, fending him abroade to the olve man. Dpiue him 
 muftbe dri · into Moſes ſchole that he may dilpute with him and fap: Dook 
 Mate —_- thou beare? thow art roo lowe and lluggiſh in giuing and feruing 
 fehole. thy neighbour, (then Chit is to be ferued of thee , thou mite 
 ; moꝛe willingly ferue thy bellp: thou wilt come in no peril for 
 Chꝛiſtes fake, thou dooſt vecettfullp robbe thy neighbour circũ· 
 venting bith bpwhat meanes foeuer thaucant. Fo? that fuqgih — 
 affe flying fabour. and following onelp idlenes and wantonnes 
 
 vſe the tables of fone, whom euen againt bis will,confrayneta: 
 
 goe on in his duety. | i 
 Ciherefore when thou (halt fet upon me, inthat chinge which 
 We muftad- ig right and meete (chou muſt fap unto Wofes ) I will willinglp 
 mit Moles heave thee, and follomthp admonitions, namelp according to the 
 the onward outward man,andinoucwardlife, where thou matt beare rule 
 man,but not like a ſcholemaiſter, ¢ ag one gouerning a familie: There thou 
 with thecé- hat power to cõmaund ine, cobe obedient, modeſt, patient, good 
 Gience. — comp neighbour, dutifull and liberal toward the poore,¢ to celes 
 bate Gov with prailes pouredforch to his glozie: mozeouer to 
 be 
 
I ee mi a Auer ee Zul ee le eee ee in 2 A * bie Boe ti 
 [PR - *] 
 
 LOST SHEPE, 203 
 
 be content for his words fake to abive the contumelies € fclauns 
 berg of all perfons,¢ to (ufler euerp kind of iniurte of the woꝛld. 
 MAith ali which T am not greatly moued, peal would doe moe 4 
 thinges then I! am able to do accopding to the outward man. Fo) 
 the fpirit,bp the teftimonpe of Thrill, ig willing, and readp,al« 
 though the flefh be weake. 
 But if thou wilt go fo farre, whither it is unlawfull for thee to 
 come, that ig, into mp hart and confcience, there will J neither 
 fee thee,noz vouchfafe robeare thee. Forthere Jhaue an other 
 both great ¢ bulpcakeable treafure ‚whole name is Chri. Ann 
 in a ſumme, whatloeuer pertaineth to bꝛidle p outward man,tbou 
 | cant not lay on afuffictent burden thereof: but chou mutt burden 
 the confcience nothing at all, Foꝛ he that enioyeth Chꝛiſt, isa- 
 boue alt lawes,as Paul ſaith: che laweis nor giuen forthe iuft, 
 who norwithtanding in the meane time Doth moze thinges,then 
 he is able to fulfillin the fleth, For according to thelawe we are 
 finners,and concerning our perfon we muft abide vnder it, But 
 | theougd Chꝛilſt we are farre aboue the lawe, 
 | So Woles without, Chit mul exerciſe bis groffe workes, 
 whereby be may compel men which are not pet Chrifkiang,ta be 
 bonett ciuelp before the woꝛld: for he doth not make Chrifkiang 
 | righteous ¢ honed, Dowbeit I will not deny p be doth this , that 
 be cheweth vnto them their duties, which ocherwile thep mould 
 willingly fulfil ¢fatisfie,pea ¢ doe moe things alfo, but chat the 
 | fleth doth not fo willinglp € th thatreadines wberwich it ought, 
 | followthe ſpirit. In which relpect they are to be admoniſhed and 
 | brged,the confcience neuertheles remaining free.fo that the law 
 | baue no power to accufe them. Ciberfore fuch doctrine ¢ anno: 
 nition ought to be among Chpiftians (as tt ts certainep among 
 _ the Apotties there wag) wherebp euerp man map be admonithed 
 of bis fate e office.As for the reft which are not Chpiftians,chep | ei, 
 mutt beruled bp Woles lawes , ¢ burdened wich them both out: · 
 warblp ¢ inwardlp,wherbp thep map be forced and afflicted,thät der che dif 
 chep map do that which is right,fozlaking that which is euill,al- cipline of 
 though they do tt not with a patient and willing mind. Df which Moles. 
 | Sind p rath muleteude of p vnruly comms fort ¢ p obftinat people 
 is, who Do not regard or underffand p libertp of Chꝛiſt, althougb 
 chey can babble ¢ gloꝛy ofmanp things concerning the Goſpell, 
 | € thep notwithanding Do abufe it onlp to p luſt of their mind:let 
 iar G itt. 
 
 
 
 
 
4 2 5) » NT, ve un u: var TE > = ~ 7 > af T “a 4 vo 
 
 
 
 104 'SERMON OF THE 
 them know that sepa are uber the difeipline and coprection of. 
 
 IH ole es. 
 
 0 Forthep are not (uch: men 5 as are capable of this ‘Doctrine, 
 which live with fuch afecure mind chat thep thinke they baue no 
 neede of the Golpel,o2 that they otherwiie do (ufficientlp knowe 
 it, But they onelp are capable hereof, which are buſied with the 
 
 diſputation of the confcience € the law,of finnes ¢ of the wrach of 
 God, by conliveration whereofthep become affonied, feeling che 
 words of the hart {peaking thus: Glas, hom wꝛetchedly haue J 
 led mp life? what account hal J make vnto Gov? ¢ fo they be too 
 
 ‘much fearful ¢amafed, the reſt being moze then ts meete fecure 
 and prelumptuous,feeling nolawe no} finne, no nor anp trouble 
 at all, And the cafe ſtandeth verp vnequally with both , for chep 
 which thould haue nothing to de wich the law, Do moſt of all wꝛa⸗ 
 {He th'tt,¢ atone feele it, But athers of whom onelp p {aw ſhould 
 be felt,are nothing moued with tt: yea the moze grieuouflp thep 
 are terrified bp the late & the wrath of God, by fo much thep be» 
 
 come more indurate. Chere mutt therfore be an other mater to 
 amend thefesnamelp,the flaper ¢ tozmento2, wha may teach the, 
 being vnwilling to do wel inthe name of the Lord ¢ with fauour, 
 inthe nameof an other to do that that becommeth them, wich no 
 fauour.the reward alfo of hell ive and of all mifertes being fer be: 
 fore them, 
 
 Dowbeit Chritt both here and euerp shove elle (as it is fait) 
 both by doctrine ¢ alfo bp bis owne example teachethbs, which 
 feele our finnes and the burden of thelawe, and would willinglp 
 be Ch2iftians,to accuftome our felues to fight againſt it, dꝛiue 
 it from vs vnto others,to giue no place tothe Denil, who would 
 by thelawe bꝛeake vppe the brivechamber of Chꝛiſt, and thoutk 
 him ſelfe inco bis place, thatis, take away fromthe confcience 
 her top and comfort , wherebp be map Drawe man tnto delperas - 
 tion, that he map not be able cheerefullp cokift vppe bis hare 
 and heade befoꝛe God. Forthis ts the arte of Chptfians whom 
 
 Chriftians it behouethto knowe and learne moe thinges, thenthat pros 
 muftknowe phane and blockiſhe common forte knoweth and underffandeth, 
 howto kENt chat we map knowe well the maner bow to fight with thedeuill, 
 N ‚anntobearehisaflault,as often ashe thal fet bpards, edifpute - 
 tobearehis With vs out of Doles, With whame when he goeth about fuch 
 aflaulıs. inate mut not Difpute in many wozdes, but mutt forthwith 
 appeale 
 
| weg ERSTEN PO ee TS) ee WO 
 
 134 : 
 LOST SHEPE, '105 
 
 ‘appealefrom Moles to Chꝛiſt, and cleaueto him. Foꝛ all bis 
 trauaills ¢ deceits tend bnto this end, that he map craftelp plucke 
 ps from Chrift , and dꝛaw vs bnto oles. For be knowerh full 
 Well, the matter being bꝛought to chat point „the victozie (halbe 
 on his ſide. f 
 Therefore thou mu againe and againe take heeve that thou We mut 
 fuffer not thp (elfe to be plucked out of chishauen, neither to be we net ie 
 entilen out of this circle, And although be ſhall lay manp things Pu. ae. 
 againt thee out of the lawe , euen inaſmuch ag itig the woꝛd of uell plucke 
 God, whereunto itis meete that thoudo obep, pet matt chou vs nor from 
 aunſwere bint and fap: doet thou not heare, chat Twill now Chriſt to 
 know or heare nothing concerning the lawe ? for we are now in Noles. 
 that circle and hauen , wherein ic is not enquired what I muk 
 do, or leaue vndone, but bp what means we obtaine to haue God 
 gentle and fauourable vnto bs , and bow we cet remtffion of 
 ſinnes. Dere J will abiveinthe armes of Chri, cleauing vn⸗ 
 feparablp about bis necke, and creeping into his bofome, what: 
 foeuer the lawe thal fay, and mp heart Hall feele: neuertheles, 
 fo that we keepe the principall pare of our faith ſyncere, and che 
 chiefe point fafe, outwardly J will willingly do and fuffer, what 
 burden focuer it hall lap bpon me. Beholde, he that vnderſtood 
 this art well, fhould be aright and perfect man, as Chꝛiſt mas, 
 fo farre aboue all lames, that he might be bold to call Peter - 
 Satan, and the Phariſees fooles, and leaders of the blpnde,and 
 put Moſes himfetfe to Alence , and fo liue altogecher without 
 che lawe, and pet inthe meane feafon fulfill all lawes: further: 
 more be obffinate and Tout again all that will enforce and rons 
 ſtraine him, and vet notwithſtanding of his owne accord profite 
 and obey all, But truly herein confifteeh all the vefect , shat we 
 do neuer fully and perfectly learne this arte, the veuell fo letting 
 and hindering bs, that we go prepofferouflp to worke, being too 
 ‚readp and willing to heare all things whatfoeuer the lawe ſayth. 
 - Qt whole threatnings allo we are nota litle aſtonied, which it 
 had bin better for bs not to haue heard, Againe in outward things 
 alfo we giue our (clues to libertie more then ts conuenient, 
 whereas the bodp ſhould be kept onder € brtdled with workes, 
 whereby it might be compelled to beare what foeuer fhould be 
 gricuous bnto it , when ag pet te oftentimes finnerh , pet fo, that 
 finne abide without, where it mut abide, ¢ baue bis Woles, wha 
 
 SSS 
 

 
 Thee 
 
 106 A SERMON OF THE 
 
 alwaies map be neve bnto it with bis exactiõs. Howbeit inwards 
 
 ly letno finue or law beare rule, oxreigne, butlet Chit alone 
 rule and reigne bp mere grace „iop and comfort, So all hinges 
 fhould be done rightly , and man (hould be apt and fii to all good 
 thinges, both todo, and alfo to {uffer, with a glad and obevient 
 heart bp faith not fepnedi in the grace “of God through Chat. 
 
 Therefore let the confcience beare rule ouer all lames let the 
 
 fleſh be fubiecttoeuerie law, 
 
 Mow he that is ſkilkull of chis arte, let him gine thankes ta 
 God, and take heede that he be not too wile in it,and chat he con: 
 cetue not a falſe perfuaionofknowledge. For I and mp like do 
 not pet vnderſtand it,ag we ought to vnderſtand it, although we 
 be moſt expert of all, and bauc bin longeſt erercifed therein, For 
 (ag haue faiv) itig fuch an art, ag no man knoweth , but hep 
 which are Chriftiang, to H learning wherof nocwwith doing thep 
 are compelled to be (cholers all there life longe.CCtherefore mol 
 farreof from the knowing bereof are thoſe fecure (piritg , who 
 alone know all chings, bue who in very deed belive that falle per: 
 ſwaſiõ of knowledge, know nothing at all,and bp this verie pers 
 fwafton they are fartheſt of all mawne from this art and from 
 the whole Golpell, Neither ts there any thing more grieuous, 
 to noꝛ a greater hurt canbe brought onto Ehpifkianitie, then by 
 thele pettie doctours and matters which feeme vnto themlelues 
 to haue ſome wiſedome. For they fill all cornerg of the woꝛld 
 wich fects and factions being (uch men,as ferue neither God nor 
 men, beare neither chelawe nor the Golpell, but contemne the 
 lawe with a fecure mpnde,and loath the Gofpell with bearing it, 
 alwapes feeking after new doctrine. But trulp we teach nothing 
 fo, their fakes,tnalinuch as they are not woꝛthie of our doctrine, 
 and are lo punithed of God, chat thep can neuer learne tt,¢ boing 
 forth any frute thereby, although thep beare it. Cherefore let os 
 only keepe it, whercofthep do take away nothing at all from bs, 
 but that thep beare a vaine nopfe and founde of it. 
 
 Gnd thus much for the firt pare of this fermd,in which Chailt 
 teacheth by his owne crample, bow euerp man ought to keepe 
 his confcience free from all diſputation of the lame, and terrour 
 of the wath of God and of finnes. Nowe conlequentlp I chinke 
 it good diligently to confiver this excellent and goodlp parable 
 of Chriſt, where he beginner) and ſayth: Whatman of youha- 
 
 ung 
 
oo 5 ih sere vu a 4 Try, 
 LOST SHEPE 107 
 
 uing an hüdreth sheepe, if he lofe onc of them, doeth not leaue 
 ninetie and ninein the wildernes, and go after that which is loft 
 vntill he find it ? Cheiſt isnot onelp of a ſtout mynde, who will 
 not follow the wordes and maiſterſhip ofthem , but be bringe) 
 probable caufes alfo of hrs ſſoutnes, with great cunning refel- 
 ling their obiections , and Topping their moutheg , fo, that they 
 can murmure nothing againſt him. Woreouer be conuinceth 
 _ them by their owne erample and deede and concludech, that chep 
 dudht for good caufe to be vtterly aflhamen, being bold to fpeake 
 bute him, a reprehẽd that in him in fo great amatter, which thep 
 themfelues do in a much leſſe. For by what meanes could he bet: 
 ter and more readilp aunfwere them, then if be thout fap: Aill How Chrift 
 pou, Dercellene and moſt wife matters, commaund this ching, aunfwered 
 and teache me to Drive awap and alienate from me miferable fin- * En 
 ners, which long after me,and come to heareme, when as there when they 
 is nothing that pou pour felues do not for one loft thepes fake, murmured 
 who leauing ninetie and nine in che wildernes (that is in the field for that he 
 | anvatthe fold) do runne to ſeeke that which isto, neither do !eceiwed fin- 
 pe leaue of ſeeking, vntill fisch time, aspe haue foundit, and po 
 | bpougheithome ? And poucount it to be well and commendadlp 
 ‚ Done „for which ifany ſhould finde faule with pou, without dout 
 | pe would reproue him as mad and belive himfelfe, And ſhould 
 not J aga Sauiour of ſoules do likewile with men, ag pou do 
 with aloft thepe ? feing there ig no comparifon even of one foule 
 | toall the creatures lining & bpeathing inthe earth, Thp there: 
 | fore ave pott not beterlp aſhamed of pour doings , preluming to 
 repꝛehend me inthis worke, which pou pour felues commend, 
 | andarefozcedto commend? Aherefoꝛre if pe reppoue and finde 
 ‚ faule with me 5 pow pour fetues arc fir to be reppoued and found 
 | faule with. Chis ts rightlpto baue aunfwered, and with honour 
 ta haue fopped the mouthes of thefe controllers # fault finders, 
 the caules being fufficientlp hewed, why thep ought not hereto 
 finde faule with him oꝛ controllehim , hep baue well furelp 
 peelded vnto him with fhame enough, ag it ig meete , and 'haue 
 gained nothing ets by their maiſterſhip and controllement then 
 btter fhame and innominie, For itis a thame to fuch matters, 
 peaand anereeeding great abomination, that they ſticke not to 
 arrogate fo much onto themfelues,as to teache that matt.and av- 
 moniſh him ol his dutie, who of Gon ig appointed a maiſter auer 
 
 
 
 
 
108 A SERMON OF THE 
 
 all, But tt ought fo to fall out, as A haue faid, that he which will 
 rule and iudge a Chꝛiſtian bp bis maiſterſhip, and endeuoureth 
 to being him from his baptiſme and the article of Chꝛiſt, to be 
 ruled by his wiledome or law, doth not onelp become a foole,but 
 is allo the author of extreme abomination and homicive, Fo) be 
 worketh ſhame to the temple andfanctuarte of God, and with 
 deueliſh rahnes tnuadeth bis kingdom, where he alone with che 
 holy Ghok mul reiqne. Therefore he verie well veferueth, 
 that God againe bring him to thame and ignominie before the 
 whole world , feing chat be taketh to himfelfe maiſterſhip in that 
 place, where only Chrik ought to be maifter,and not vnwoꝛthe⸗ 
 lp to his great euell he kicketh again the pricke. 
 
 WLiherefoze it ts not good to ieſt wich Chrtttians, for thep are 
 Saincts,and let him chat ig wife, not be too buſie with that man, 
 whofe name is Chott, foꝛ he can get no gaine thereby, for Chpitk 
 is moſt impatient of all cheir maiſterſhip and Doctrine.So alloa 
 Chꝛiſtian mut bp nomeanes fuffer them, o2 tf be fuffer them, 
 giving place to {uch {uggettions , co wit , thou oughteſt to haue 
 bone this o2 that, o2 ag pet thou oughteſt co do it, then is bis cafe 
 become exceeding ill, inaſmuch as be bath fallen from Chiff, 
 
 Wemufin Cherefore we mutt endeuour to hold Chpitt fat, hauing no ree 
 
 ante — gard, although all the worte ſhall teach bs. For if we hall abive 
 
 vato Chritt, With him ‚and hold the true vnderſtanding of the article concers 
 ning him, we ſhall eafilp ouercome all {uch maifters and teas 
 chers. Foꝛ this Chri wilbe moft free from all controlement € 
 maifterfhip, contending to be the onelp matter and controller of 
 allmen, that either in fauour thep map reuerentlp acknowledge 
 him fo2 the Loꝛd and maiſter, andthemfelues for fooles , 02 tn 
 furie and indignation being fubiectto che repꝛoch of all men, 
 map vtterly perifh. 
 
 But F haue fain before, that che prefent doctrine for the ber 
 rieerceeding goodnes, ſweetnes and confolation thercof, ts not 
 to be {et forth to the rude, blocktth, and vnrulely common fort, ta 
 whom we donot preach it, but to thoſe onelp, which ſtriue with 
 terrour and anguith of confcience, or ſtand in perill and Daunger 
 of death, and diſpute with the deuell cöcerning their finnes com: 
 mitted, whereby he would driue them onto defperation, Before 
 thefe this amiable image is tobe fet, eee thep map recetue 
 comfort and cheerefulnes of minde. As for otbers which ms 
 
 wit 
 
 
 
 
 
| . 
 LOST SHEPE, 109 
 
 with a ani mind, and do litle know what anguiſh and ſpiritual 
 forowfulneg ig, thep are to be ledde to Moſes to the tormentour. 
 For itis an image mo pleafaunt and amiable, and moze arti⸗ 
 - ficiallp painted, then anp Apelles ig able to paint with bis pen- 
 FU, Neither doth anp man excell in (uch eloquence of ſpeeche, 
 that he ig able fuifictently co declare E comprehend it in woꝛdes. 
 Tberefore it is tobe apprebendedin the hearte bp fayth, ag 
 much a3 map be, Meuertheles we muft ſpeake fomething of it, 
 that we map gine caufe and occafion to other to thinke and confi: 
 Der more earneſtly thereof, 
 I allo,lapth he, haue anhundzed ſheepe, that is.that litle flock 
 of all Chrittiandom,of which number one tg loft, and fallen from 
 the communion of Chꝛiſtians. Row therefore doeſt thou defire 
 to know the affection of mp minde ?chen mutt thou beſtow thp dt- 
 ligence, to paint out well and cunningly both the thepebeard and 
 thelott theepe. For that thepebeard, whichis butaman, and 
 guideth the flocke, which ig created to be flatne , bath great re: 
 gard to pzelerue itin fafetie , andignotalitle carefull, bow he 
 map finde che heepe when itis lott, and boing it home againe, How the 
 and with no leffe deſtre the ſheepe longeth after the ſhepehearde. theep is affe- 
 Chom ifit vnderſtand to be his owne thepebeard ( ag by nature “ed towarde 
 it Doth vnderſtand) it feareth him not, but runneth vnto him with his fhepe- 
 great confidence, and being full of good hope, goech before him, ee 
 Wea as foone ag ever it heareth his voice, it aunſwereth bp blea- 
 ting. Onthe otherfive allo the ſhepeheard hath greate care and 
 Delite to finde againe the lott (hepe , which hath ftraped fröhim, Te affect 
 Borh be himfelfe feeketh.e fendech fopch (eruaties to fecke there, cs MP 
 kohitherfoeuer be thinkech tt is raped, neither doth be leaue ward his 
 Teeking, vntill hauing found it,be bach brougbei it home, For be fheepe. 
 is not ignoꝛaunt bow miferable aliuing creature a lolitarp theep 
 is, whoſe life confiftech onelp inthe belpe an fafe keeping ofthe 
 fhepeheard, inaſmuch as it can nothinge at allhelpeitfelfe, but 
 being dettitute of a hepebeard, is conftrapned to perith. Moꝛe⸗ 
 ouer ‚itis alfo fearfull and ready to goe fray , and as ſoone as it 
 hath wandered out of the way, and from the hepebeard , forthe: 
 with commeth into perill of life, ¢ cannot carp, although being 
 brought, it commeth to an other flocke , anda ſtraunge thepe: 
 heard calleth itsneuertheles it goeth on chrough thornie and ſed⸗ 
 gie places, theotigh waters and fenneg,untilliccome in daunger 
 
 
 

 
 
 
 110 A SERMON OF THE 
 
 of p woulle, oꝛ waſted by fome other milchiefe otterly periſheth. | 
 
 — ñ 
 — — 
 
 And although it be brought into bywayes and deſerts, and ig — 
 
 now thought to be loſt,notwithſtãding ichath his hope.ag much — 
 ~ a3 nature hath put into tt, thatific might heave bis ſhepeheard, 
 
 it ould forthwith exceedingly reiopce being veliuered from all — 
 
 euell, Moꝛeouer neither voth the ſhepeheard therefore {ecke it, 
 that when he hath found tc, be map weathfullp fight with tt, op 
 handle it tli for that tt bath gone aſtray, or caſt it tothe woulfe to 
 
 be tonne in pieces, but all big care and thoughtis, thathe map — 
 
 mot gentielp allure ttto bimfelfe, and map deale with ie moſt 
 louinglp,ta wit lap it on bis ſhoulders and carte it, vntill he hath 
 bought it bute the rett of the flacke, 
 
 Chis ts that picture,refembled in chis creature € ſilly beatt, 
 wherebp Chri theweth onto vs, what affection of mynde be 
 beareth, and what he doth toward bs ‚and alla what we ought to 
 pꝛomiſe our felues concerning him. For leeing this is mantic: 
 Ip true ti nature, the fame is much moze true in the Kingdom of 
 Chrik , which ts che kingdom of grace, loue, and conlolation, 
 Therefore lee that thou alla do (et before chp felfe the ſheepe per⸗ 
 tatning to this thepebeard then hale thou truly vnderſtand, bow 
 much greater and behementer care he hath taken to preferue it, 
 allo with how great ſtudy and diligence , pea and from the heart 
 he is carefull for it, that he map finde ic and boing it home againe. 
 Foꝛ be will haue hig marueloug and continual kindenes , and 
 the unfpeakeable flames of hts moft feruent loue to be fhewed,or 
 rather poured forth bpon miferable,fearefull and trembling con: 
 feiences , which vnkeynedly lament their finneg , and defire to be 
 delivered from them,and fuch are his true ſheepe. 
 
 The parable Foꝛ with a man that hath lot this ſhepeheard, and hearech 
 ofthe fhepe- him not, the caſe ſtandeth ag with the lot ſheepe, which being 
 heard & the eſtraunged from bis ſhepeheard, ſtrayeth more and moze from 
 — re him, And although tt be called bp the voices of others, and run: 
 Chil & the Neth vnto them, thinking that it thal kynde bis owne ſhepeheard, 
 Chriftia that pet failing of bis purpofe it finveth bimnot, but alwap runneth 
 is trayed out from corner to coyner,ffraping bp and Downe,and fil wandrech 
 ofthe way. farcher out of the wap, Meither itts fuccoured with anp com: 
 fort oꝛ belpe, before ic heare the botce of the true thepebeard 
 
 founding againe in big cares: euen as welearne the fame to be 
 
 ttue by daily erperience , and euerie man triech it in bis owne 
 
 heart, 
 
| ae ch Isa bike 
 bs LOST SHEPE, 111 
 
 heart. For the Golpell of Chꝛiſt being taken away or not exer⸗ 
 vifen, bere Come falle maitter, or author of Come fect, nan other 
 place fome fanaticall felowe thoutteth in himfeife , one peruer- 
 teth the Supper of the Lon, the other baptilme , oneteachech 
 this che other chat,of a fingular holines of life, both which allu: 
 reth to himfelfe the miferable and fraping theepe , and theweth 
 himlelfe fo , ag though be were be true Hhepebeard. But bp the 
 means of thefe the theepets entangled onely with greater er- 
 yours onetll tt wandzeth quite and altogither out ofthe wap. Ta 
 thefe commeth the veuillalfo with bis comitations , which be 
 ‘craftelp putteth into che heart : Alas , if thou hadſt done this oz 
 that, oꝛ hadſt not Done, ec, with all which be practizeth nothing 
 ele, but that be map make it fall into greater errours, that it 
 map not know where to abpoe. And thts trulp fallech out, Chrift 
 ‚being remoued out of faht,and the article of him being ertingui- 
 Med, Tihatfocuermozeouer ſhalbe taught, counleled,¢ Hewend, 
 ‘bp what meanes foeuer , all thingesneuertheles become worfe 
 and dꝛaw nere bnto deftruction , vnles the true hepebeard come 
 —* bis boice, and call backe and bring againe the ſtraying 
 epe. 
 
 ‚Abereupon it appeareth that it ts exceeding neceſſarie & con: Ir is very ne⸗ 
 ‚uenient , thatwelearne to know Chꝛiſt well, that we do not be: ceffarie to 
 hold him ag a cruelleppanne op ag an angrie iudge Cas the prea: learne to 
 hers hitherto haue let him korth cathe people, and thedeuel him: Cae 
 felfe heweth him tothe hearts of mẽ no ocherwile to be thought "> 
 vpon and cõſidered) who hath dꝛawne his fivord already again 
 ‘bs: But asthe theepe doth naturally looke on the thepebeard, 
 not a3 on him, of whom it hall be terrified, chafed,and flaine sbut 
 ‘fo foone ag it beholdeth him, is cheered and put in hope ofhelpe, 
 
 Eis no moze in feare op folicarines, but foꝛthwith ſpeedely goeth 
 to him with allbolones: So alfo when we delire to concepue a 
 ‘ttuft and hope of beipe, and to be ftrengthenedand eafen with 
 comfort, then the votceof our thepeheard, that is of Chait, mus 
 be knowne and learned well of vg , all voices of other ſhepe⸗ 
 beards not regarded, which Draw vs only into errourg, and tolle 
 vs bp anddowne, and that onely article mutt be beard and com: 
 prehended inminde , which Crit foloutnalp and comfortably 
 painteth in our heart, as by anpmeanes it can be painted, that J 
 “map with all confivence and bolones lapsChe Loyd Jeſus Chriſt 
 

 
 
 
 
 
 112 A SERMON OF THE 
 
 ig mp onelp ſhepeheard, and I] (alas) the lott ſhepe, which hath 
 ſtrayed in the defert, but am troubled with no fmall anguith of 
 mpnde for my wretched life,velpring with moft feruent affectio, 
 both to hatte God fauourable vnto me,¢ allo to haue peace in my 
 confeience. Gut truely Jvnderſtand here, that heig no leſſe ves 
 firous of me, then J am of him, F labour with great carefullnes 
 to come vnto him, and be ts carefull and deſyrech greatly that he 
 map bring me acaine unto bimlelfe, 
 
 Sif we were certainly thus perfwaded of his affection towarde 
 vs, and did Krane in our minde that tt fo greatly delirech after vg, 
 andis ſo ſweetely poured forth vpon vs, tt cannot be, that we 
 fhould abhorre and feare him, but we would with a cheerefull 
 
 minde runne onto him, and tarp onlp with him, abpding to beare 
 
 No peace or 
 quietnes but 
 in Chrift a- 
 lone. 
 
 the doctrine 02 Voice of no other, For the doctrine of an other cos 
 ming betweene, either of Moſes or of any one what foeuer , doth 
 nothing els but trouble and difquiec the confcience, fo that it can 
 neuer fpnde any peace op quietnes. Cherefore Chꝛiſt fapch 
 Matth,rı. Come vnto me all ye that are wearie and laden,and 
 I will eafe you. Take my yoke on you, and ye shall fyndeireft 
 vnto yourfoules, &c. As though he ſaide: runne and ſeeke in 
 what places focuer pe will , beare and learne what focuer canbe 
 preached vnto pou, pet thall pe fpnde no quietnes of heart, pe 
 fhall fynde no peace but tn me alone, Cie wil eaſily permit good 
 workes to be preached , arighteous life to be caught, che ten cõ⸗ 
 maundements to be delivered bp inffruction, andall things els 
 which ferue to the amendement of fife , but fo farre onely, as they 
 are caught to the vnrulely and intractable commonfort, alloto 
 force and bordle the wantonnes of our old Adam. But thep which 
 preach to the confcience wrapped in anguithes and terrourg bes 
 caule of ſynne, ought to preach no other word then of Chꝛiſt. 
 For thigis that loft and milerable ſhepe, of whom no other mate 
 ffer tg to be boone or had, but that onelp hepebeard Chꝛiſt, who 
 neither vrgeth it wich the lawe , nor is eger vpon it, but mok 
 (weetelp and rently bandleth it,and layeth the miferable and fins 
 full ſheepe bpon his fhoulverg , voing that of his owne acco2d, 
 which was tobe pone of the theepe, ag we ſhall heare byandby 
 more at large. | 
 But lurely inthis place the doctrine of both (as ts before alfa 
 fapde at large) 02 the voice of Poles and of Chai, mutt " 
 we 
 
 
 
LOST SHEPE, 113 
 
 well Difcerned. For Moſes ought to haue no entrauncetotheloff Thedifferéce 
 fheepe , no no2 bp anp meanes is to be admitted to it, although betwene the 
 he preach bett of allother. For if confounding theſe, we will ee * 
 comfozt and erect the troubled conſcience by the lawe after this coin mun 
 fore:beofa good cheere „for thou haſt not committed homicide, be chroughly 
 neither haft chou vefilen thy ſelle with adulterte, netther batt knowne of 
 thou perpetrated any other haynous offence, or done it with a Chriftians. 
 good will,ec. Chis alfois a comłoꝛt, but which can endure a ve: 
 riefinall cime , neither can it ſuſtaine che affaults and biolence of 
 the enemie , neither baingerh ie 02 containech anp thing els but 
 confivence of it {elfe, wherewith the milerable theepe is holpen 
 nothing, For tt remapnech ag much wandzing and loft ag before, 
 neither can ichelpe it {eife,o2 come to his owne ſhepeheard. But 
 ifwe will belpe ¢ ſuccour tt, we muſt thew vnto it the true hepe: 
 heard, who commeth to fecke it , that hauing found it be map 
 bring it home againe, and exhibit bis botce vnto it to be heard, 
 Hereby it map obtaine true andeffectuall confolation, and be 
 bold to aunfwere Moleg ‚and fap: Row truclp J baue not anp 
 care either ofthy comfort oꝛ terrour, and if it pleafe thee, ampli: 
 fie mp ſynnes as much ag poffiblp thou can®, make me a man« 
 flaper and parricide,o2 the worft man of all men. Foꝛ now J will 
 neither beare thee with an aftonted minde, no? follow thee, But 
 this is the (umme of mp comfort and faluation,whereunto alfo I 
 do confiventlp truft, that Jhaue {uch a ſhepeheard ag ſeeketh me 
 of his oiwne accoꝛd, and hauing layd me on big fhoulvers ca< 
 rieth me. Let vs enter difputationbercof ifthou art ſo diſpoſed, 
 not how righteous or burighteoug Jam, but how Ahauecome at 
 Wberefore we mutt alwayes preach according to the capas 
 ritie and qualitie of the beavers, For J haue {apd that this doc» 
 trineis not fit for a blockifh and untractable man. Ag it ig not 
 meete p alaborious thꝛeſher ſhould be fed with velicateg, where- 
 with the ficke are to be ſtrengthened and refrethed, but che hyze⸗ 
 ling is to be fed with bꝛoune bꝛead and chele, € with water, Che 
 other daintp meates and ealp of digeſtion thou mu referue for 
 theficke 02 chiidyen,, which are able to vigeft no groffe meat:So ! 
 inthis thing allo thou mutt obferue the fame differéce , that thou en 
 Dorightly diftribute thefethings; and gine vnto euerie one big uf be prea 
 portid ag a pꝛudẽt houleholoer, Forthou mutt er the doctrine ched, 
 Ee x 9) 
 
114 A SERMON OF THE | 
 
 of Poles and of the Lawe,vntill chou light vpon vnruly, hardes 
 ned, and bntractable men, which lead their life fecurelp and with: 
 out feare , {et before thele onelp trong and common meates of 
 theethers to be eaten,that is,offer angrie Doles vnto them tobe 
 beard, who lighteneth and thundzeth from che mount Stna,who 
 terrifiech the people of Iſrael,bꝛingeth them into the deſert, and 
 How weake dꝛowneth king Pharao tn the red lea, But when thou halt light 
 ash nn vpon troubled heartg,and weake and afflicted conferences, which 
 muftbe prea Abe now became lott theepe , then ſpeake not a word concerning 
 ched vnto. ales and all the workes of God done in the lawe, but Tec thy 
 talke be only of the workes Done bp Chꝛiſt nthe time of grace, 
 well and diligentlp repeate to the miſerable confcience , bow be 
 ſheweth bimflelfe toward the lot fhepe,to wit, chat he ts the gẽtle 
 € good fhepebeard, which is ercecding careful for the lof (hepe, 
 fo that leauing all the reſt, be tvaueleth to fpnde that one, and to 
 bring tt agatne into the wap, neither voth be leaue of till be hath 
 brought tc home. Foꝛ itis a berte great griefe vnto him,that anp 
 man thould be in ſynne, and therefore be troubled and feare, nets 
 ther mould be that any ſhould vematne therein, and fo perilh, 
 Üherefore be doth mot loutnglp allure ¢ prouoke thee bp bis 
 fweete Golpell to came vnto him, ¢ fuffer thp felfe to be layd bps: 
 big ſhoulders and catied, and to be callen his welbeloued ſheepe. 
 As for chem that line fecurelp and pleafauntlp , ¢ haue no re: 
 gard whether God be angtie or pleafed,thep are noe to be called 
 loft ſheepe but rather wilde goats , which ſuffer not themſelues 
 The loft either to be fen op ruled, But he, to whombis ſynnes area burs | 
 fheepe. nen, who lighteth inthe fight of faith, where he isnot in daũger 
 to lofe Moſes, but Chꝛiſt hunfelfe,and che principall article, chat’: 
 ig, where the confcience is in anguiſh, and feare, whether icharh 
 God yenile and fauourable, this ts that nerie man, who wich ı 
 groning and fiches feekech out ann crieth for bis hepebeard ; € 
 befireth to be holpẽ, as Dauid doth JPlal, x 1 9.Ihaue gone aftray | 
 like a sheepe that is loft:oh feekethy ſeruaunt, &c.n the mouth! 
 ofthelc this fuger + thele pleafaunt velicates baue a good taſt, 
 with which the heart is refrethen,that it fall not into defperation, : 
 but being againerecreated with lucha confolation, is lifted vp/ 
 not bp Moles bur by Chri. Mot thar tt bach Moſes a freind o7 ts 
 able to pacifte him, bur becaufe it hath Gov fauourabte through 
 Chzilt, wherefocuet Moſes remapneth with his mene oe | 
 though 
 
 
 
 
 
 
 
 
 
 | 
 
 — 
 
— 
 LOST SHEPE . 115 
 
 though it be bery well, as alfo it ig meete, that we vo not cötrarp 
 
 to che lawe practise theuerie, that we fteale not,that we commit 
 
 not homicide, oꝛ otherwile do inturie and hurt to our neighbour. 
 
 Howbeit that is not the right comfort of the heart , but onelp a No true com 
 momentane tickling ofthe btmoft fkinne,notduring € pearling. BE, of er 
 Foꝛ the deuell comming ¢ ferting vpon the heart, all comfort is hal by 6 
 btterlp taken away, And although in fome point thou haft done jawe. 
 
 well and rightly „he neuertheles againe boingeth ten fold more, 
 
 wherein thou batt done amifle,pea euen inthe moft pure workes 
 
 be can finde much impuritie,and turne all into finne, 
 
 Ciberefore we muſt inno wile truſt vnto ſuch comfort, but We muſt not 
 muff rather refule it and fap: whether J be good or euell at this truſt to the 
 prefent J do nordifpute,but wil reſerue it rather vnto that place, wert of A 
 where it (halberaugbt and entreated con cerning workes. But in cc. und 
 this circle wherein I now fand, there isnoplace toentreat of jeaue fat 
 workes and integrity of life, bucof Chri and his wornes,which voro Chrik. 
 he dooth toward me aloft fheepe. Ciberefore if thou demaund 
 whether J be good or honeſt, Jaunſwere plainly, no, but ifthou 
 demaund whecher Chri be good and righteous, that vndouted⸗ 
 
 Ip J am able to confirme,and him F fet for mp goodnes and righ: 
 teouſnes, vnto whom allo alone J couragiouflp appeale. For in 
 ‘bis name J am baptised of which ching I) baue aleale and teffi« 
 monie, to wit, that J am his thepe , ¢ that be is that good ſhepe⸗ 
 beard, ſeeking his lott hepe,t vealing with me without all lawe, 
 eracting nothing ofme,neither as Poles breech, troubleth, and 
 fozceth me , but ſheweth onto me his meere € moft ſweete grace, 
 wbile be fubmitteth bimfelfe to me,$ lapeth me on bis fhoulverg, 
 and carieth me. TUbp therefore ſhould F fearethe thundzings of 
 Poles and of the deuell, whẽ as J ret in hts fate cultody, which 
 hath giuen onto nic his righteoulnes aud all other things, which 
 holdech and carieth me,fo that there is now no moze daunger lett 
 TI perifh, Tremaining a heepe and denping not mp (hepebeard, 
 but repofing my felfe wholp in him ? 
 Thus hak thou Chri molt louinglp (et forth,onto thee, om 
 onelp faith is required, mhereofthereig great neede, For this 
 Doctrine is excellent, ¢ replenithen with molt fweete confolarion A hard thing 
 and comfort, but this is wanting, that the ble thereof is not felt, une ur 
 where ft ought tobe felt. For when the ſhepe goeth aftrap , that confcience. 
 fg, when a man feclech bimfelfe grieued with his Sytem can 
 
 1) 
 

 
 
 
 
 
 How a Chri- 
 ftian muft 
 fpcake vnto 
 his owne 
 heart. 
 
 116 A SERMON OF THE 
 
 not tell where to abyde, and ig catt of che deuell into a great feare 
 of minvde,then be alwapes runneth onto the contrarp neither can 
 he comprehend o2 concepue tnininde,that this is true, all things 
 falling out of bis minde, which be heard here, becaufe of the pres 
 fent feeling and feare. Foꝛ the deuell hath vafeled his epes, net: 
 ther canbe percetue any thing els but the wrath and indignation 
 of God, Mherewith bis heart is ſo burdened, thathe is not able 
 
 to raiſe vp bimielfe in minde, and to turne bis epes any other " 
 
 where. Rap he lpeth fo drowned in tt, that Chpiff appeareth no 
 otherwife bnto him butag an angrie tudge, as be bath hitherto 
 beene painted out, and is ſo beaten into the hearts ofall bp the 
 wicked Papiſts, ficting on the tapne bowe , with a ſwoꝛd com: 
 ming curof bis mouth. Forthis is one of che moſt deciecfull 
 crafts of che veuell, pea and of his mifchietes which be practt: 
 seth againſt che miferable ſhepe, todafle bis epes, that be map 
 not know anp moze his owne ſhepeheard, ¢ondera pretence of 
 Chril co leave aman to Moles,vifputing as much of Chiff, ag 
 be had accuftomed todo before of Doles . Wiherefore we haue 
 neede of a ftrong ¢ firme faith, that we map beteeue thefe things 
 to be true, whena man himfelfe mutt diſpute euen again him: 
 
 Aelfe. For ‘the fenfe is vehemẽt of it (elfe, whereunto the deuil alfo 
 
 commeth marueloullp amplifying ſynne & terrour, the greatnes 
 and angutth whereofis able co conſume euen the marrow in the 
 bones, pea and the heart in the bodp, Ft can not therefore be per- 
 fectip learned fo foone ag fome thinke, In profperitie tt ts eafilie 
 beleeued that Chritt ts ſweete and amiable but angurſh and ters 
 
 rout comming upon + ouer whelming the minde, man is blinde — 
 
 and without good pnderftanding, and will iudge onlp according 
 tothe ſenſe and vnderſtanding of bis owne heart , which he fol- 
 loweth „and confirmerh bimlelfe in bis owne errour. For bets 
 taken therein, and can thinke no otberwiie, but that tt ig true, 
 and nevertheles itis not true, 
 
 jNow it were a point of this art,for a man thus to fap bnto big 
 
 heart, iftbou confes thp felfe co be a lott theepe,thou ſayeſt right: 
 but that chou wile therefore runne from Chriff „and fo thinke of 
 
 bimin thy minde, as though be were a man, which would chafe | 
 
 and terrifie thee, it ig a ſuggeſtion and tentatton of the deuel. For 
 
 if chou didſt rightly confivee him; and confeg him as thp true 
 
 ~ fhepebeard „then wouldeſt chou not flie from bis fight, — 
 woulde 
 
il LOST SHEPE, ile) 
 
 wouldelt conceiue terrourinthp minde , but with all cheerefuls 
 | neg and bolones wouldeſt runne vnto him. Foꝛ furelp he ig not 
 therefore ready at hand that he map condemne thee , but he come 
 | meth tothee ,(ecking thee „that hauing layde thee on his fhouls 
 ders , be map carie thee „and erempt ¢ deliuer thee from finnes, 
 - grrourg, the veuill and bis power,pea and from all perill, Thou 
 perceiueſt therefore that thou arta {inner , and haſt deferued ins 
 - Dignaciö,lo much more earneftly ig that hepebeard to be Loughe 
 - and called for of thee, that be map deliuer thee fromit:of whom 
  confider no otherwiſe inthp minde, then the thepe doth of bis 
 owne fhepeheard, whome it cannot feare, but feing and bearing 
 him becommech glad and cheereful although ic bath runne from 
 him, fo that for this deede it bath a fuffictent caufeco feare, Che 
 whole matter therefore conſiſteth onelp in this, that thou do per- 
 fectly learne Chk aright, € cofider.bim accopding to the woꝛd we mug cö- 
 of God, and not according to the proper comitatios of thy minde, fider Chrift 
 and thine owne ſenſes. Forthe cogitattons of men are falle and according to 
 Iping, buthig wozdes are true and cari not deceiue. Therefore !he u, of 
 the worde alone is to beengrauen in our heart, and we mutt “°° 
 cleaue vnto it with aconftant mpnde, wherebp we map reproue - 
 sur owne heart of Iping. For it alone muff be true, and all 
 things els chat are contrarie to it, falle and vaine. But trulp chis 
 ig an arte, whereof F am ignoꝛaunt, but much moze thofe other 
 liebt fpirites, who boaſte manp thinges of it, ag they that knom 
 all things, when as thep haue euen once heard anp ching thereof, 
 and neuertheleg thepdo nota litle perceiue op trie fo much ag 
 any whit ofit, Foꝛ itis an eaſie thing to ſpeake and preach of it, 
 but how harda thing itis to proue itin deede, they onelp haue 
 experience, who earneſtly make triall thereof. - 
 - This is amok amiablevemonfration of our Chꝛiſt, deſcri⸗ 
 bed bp himfelfe in this Golpell, wherein be hath mo aboun⸗ 
 dantly poured forth the flames of his moft feruent heart , and af: 
 fection toward bs, fhewing that be hath exceeding great care and 
 regard to recoucr bis hepe, which alone leauing ninety and nine 
 be feeketh and enquireth diligently for,ust to terrifie it and beate 
 it, but chathe map belpe it, andhauing found it , map being tt 
 home , and with his louing and fweete voice and {peaking vnto 
 it map chere it being miferable and afflicted in confcience. By 
 ali which thou feet, bow acceptable a thing mee thalt vo vnto 
 DW 
 

 
 
 
  “—.'° A 
 
 118 A SERMON OF THE 
 
 If we beleue 
 afluredly in 
 Chrift tefus, 
 we need not 
 feare the de- 
 uell, rage he 
 eerie fore. 
 
 him , tf thou trutte and cleave onto him with thy whole heart, 
 and promite to thy felfe front him all goodnes and loue, 
 
 “Secondly thou plainly feet this allo, how by all maner of 
 
 putiward fiqnes a meanes he poureth forth bis top and vnſpeake⸗ 
 able goodnes, and alfo hauing found his theepe how louing be 
 ſheweth himfelfe , For lurelp he vealerh nor with tt bp anp law, 
 as by bis right he might deale,and driue it before him ag he doth 
 the reft, 02 {uffer it to go bp him. Dowbeit he doth none ofthefe, 
 but lapeth it vpon his ſhoulders, and all the tournp carieth tt 
 throunh che deſert, taking all the labour and trouble bpon him: 
 Teife,that at the lett wile the heepe may ref, Neither doth he tt 
 grudginly but willingly, for bets full of iop for bis theepe re- 
 couered, Row marke this alfo,bow wel it goeth with the hepe, 
 with how great quietnes and eale it Ipeth on bis thepebearde 
 ſhoulders, neither doth it vnwillingly (ee it felfe refting fo ſweet⸗ 
 ip being deliuered from the difficulty of the iourney, as alfo boyd 
 of all feare both of dogs anv woulues, that ts, of all errours and 
 lyes, pea and of all perils and mifchiefes. And this furelp defers 
 ueth to be called a very pleafaunt picture,erceeding amiable ane 
 comfortable to be looked upon. 
 
 No otherwife doch our Lord Jeſus Chri oeale with u, 
 whiles be veliuerech bs, which he hath once done coppozallp bp 
 his pallion and death, but now noth eftfoones the fame by big 
 power, and(piritually by che preaching of his word. CAheres 
 fore he Tapech vs upon bis ſhoulders, carieth, and vefenderh vs, 
 fo that we are fafe from all perils of death andthe deuell, which 
 
 albett thep tervifie bs, and thew themfeluesfo, ag though thep | 
 
 would denour bs , pet preuatle thep nothing. For whereas we 
 are carted, itis a fafegard vnto vs, and the fame erempteth bs 
 fromall daungers, and putteth awapeall feare, As che thepe 
 {ping vpon the thepebeards thoulders ts litle careful, chough che 
 
 dogs barke much , and the-woulfe craftily goeth bp and vowne, — 
 but rather hanging downe the bead ig quiet and fleeperh founds — 
 
 Tp.oo we allo,ifiwe and and abpoe vnmoueably in chis article, 
 
 I beleeuein Jelus Chik our Loyd, who ſuffted, vied, vofe 
 
 againe for bs, ec. there is no caufe why we ſhould be carefull let 
 Wwe periſh, 02 be deuouredofche veuell, chough be open his iaws 
 
 neuer fo wide. Forweare not chen in our own wape, neither — 
 walke we bpon our owne feete , but we hange bpon the neckeof 
 
 sur 
 
 
 
J or — ee a | 27 0. 40m Zn Er — 
 J 
 
 | LOST SHEPE 119 
 our (hepeheard , and lye vpon his thoulvers, where we are fate 
 enough. For finne, death,and hell,although tn deede thep be ters 
 rible, pet dare thep not {et upon him, orherwife if it were not for 
 
 | this, we thould be milerable ſhepe, which ſhould forthwith be 
 
 brought into a lamẽtable and wꝛetched cale. For euen asa thepe 
 can not take beede and forefee to it felfe, that it trap not out of 
 
 the wap, vnles it be len of the ſhepeheard, x when it hath ſtrayed 
 
 and is loff, can not bp it felfe come againe to the thepebeard , but 
 mutt be fought and enquired for of him, vntill he hath found tr, 
 and fo mutt be lapd vpõ his fhoulverg and brought home againe, 
 
 leſt that it be agatne fraped and chaſed from him, o2 catche of the 
 
 
 
 
 
 | woulfe and rent in pieces: So we alfo our {elues can profite our 
 | felues neither bp helpe, noꝛ counfel,that we might obtaine peace 
 | aud quietnes of confcience „and efcape out of the bands of the de: 
 
 well, death, and bell, except Chriffhimfelfe repeat bis word on» 
 to vs, and call bs againe vnto him. Ano although we come vnto 
 him, and now ſtand in faith, yet is it not inour powꝛe to keepe 
 our felues therein, 02 to and bp our owne frenach , onles be 
 eftioones by the power of bis CMoꝛrd/ bold, lift bp , and carie bs, 
 fozthat the deuell alwayes imagineth and purpofech decett and 
 Deflruction toward hs, and goech about Itke a roping Ipon, fees 
 king whom be map deuour, as S, Peter witneſſeth. Aherekore 
 here is no place to boaſt of free will, 02 of our owne frength, 
 which ig none, neither inbeginning any thing, neither in going 
 forward therein, much leſſe in perfeucring o2 continuing in it, 
 but Chꝛiſt our (hepeheard alone doth all things. 
 
 . 3howbeitwe are {ure hereof, that whties welpe bponthe 
 fhoulders of Chri, we thallremapne fafe from all terrour and 
 miffortune. Foꝛ he will not {uffer vs to be plucked or taken from 
 his necke, neither will he himfelfe caſt vs of, being fo glad and 
 topfull, chat be bath found bis lot hepe , and brought it againe 
 tothe reft of the flocke, Anvinafunine, bere ig no terrour , 02 
 trouble, or eraction , but mere life and grace , whereby be hand: 
 lech his ſhepe mot louingly and gently, Gut onthe contrarie 
 
 ‚ Boles ‚nor as a thepeboard of miferable and weake hecpe ; but 
 
 as a maiſter of frougercattell , iueth bis beards wich a ſtaffe 
 and a rod thee dayes iourney through the deſert, vntill they be 
 tyꝛed and wearie with walking : of this ſhepeheard thofe harde⸗ 
 Dened and wilde ones are to be tamed and a ‚ And we alfo, 
 iiij 
 
 
 
— BR“ 
 
 
 
 120 A SERMON OF THE 
 
 when we halbe under Woles , to wit, according tothe fle and — 
 the outward life , mutt goesAnd do that which the law requireth, — 
 Gut in that weare, and are called Chriffiang, wemuit bp na 
 meanes (uffer , that anp woke be layed bponbs , pea or exacted 
 ofvs, burmuf giue our {clues onelp to Chꝛiſt to be caried and 
 gentlely lifted bp , not bpon hoꝛſes and charrets, but eucn bpon 
 
  wheChrit bis onelp thoulders. Mhich commeth to pafle , as J bane fapd; 
 
 
 
 
 
 carieth vs v- when be ſuftreth the ward ta be preached vnto vs, and we alfa 
 po his thoul- peleeue the fame ‚that he vied fag vs, that onthe crofle be bare 
 ger, our finnes in bis boop, that be bath ouerthgowne the deuell, 
 death, and fpnneg , and putthem vnder bis feete , and bath mane 
 and opened buta bs entraunce toeternall life, Tiberefore we 
 muff not haue refpect to our owne life, bow righteous and rong 
 we are, but we muff ftudie vpon bis one thing , that we may reſt 
 Iping bpon his fhoulverg. In this circle we mu haue no care 
 of ſynne, death ‚life , 02 penfiueneg , inaſmuch ag we baue all 
 things tothe full in eChrift, who beareth and keepech be. 
 Now he ig not content with all chefe things , both that with 
 fuch great trauell be ſeeketh bis thepe, and alfo that hauing 
 Exceeding foundit,be carteth it with incredible top, but it being brought a⸗ 
 ioy becaufe gaine, be maketh feſtiual dayes, ¢ exceedingly reioyceth, calling 
 of the theepe togicher his neighbourg and friendes that thep map reiopce 
 He “er with him, Dea he affirmech , that Go» alfo in heauen with the 
 Feidaraine. Whole heauenly hoff do reiopce ouer one (pnner that repenteth, 
 I Tn which wordes he ſheweth and declareth, who he is, which dee 
 feruerh to be called his lott thepe,namelp {uch afpnner, as being 
 fed bp repentaunce of bis former life, voch amend , moſt ferucnts 
 lp deſyring tobe deliucred from (pnnes , and earneſtly endeuou⸗ 
 ring to come vnto Crit: {uch aone hath a miferable and trou: 
 bled, pea and acontrtte and humbled heart , and an afflicted cons 
 fcience, which the deuell bp all meanes fighteth again, and ſo 
 prefleth ic , that te ts almott ouercome with diftrefles ,rc . But 
 Chri alliltech and comforterh him, for be tg fuch a man, ag {ees 
 kech no thepe but that which ig loft, and cannot helpe tt felfe, 
 Daw map Chat be preached with greater gentlenes , and 
 more effectuall confolatié-of words? o2 what thinker thou fhould 
 he do more to cheerethe mind of a inner, and to confirme in him 
 afure confivence toward himlelfe ? Foꝛ we fee him fet forth bp 
 himlelle co bg miſerable ſynners ag a moſt louing nnn 
 wha 
 
 Par ee ee ME ee I ee 0 tn Po N 
 
F LOST SHEPE, 121 
 
 who moft lozrowlully ſeeketh his theepe being loſt. and mot top: 
 fully bꝛingeth them againe being found, and taketh fo great top, 
 that with bimallthe Angells allo and Sainctes doe veiopce o- 
 uer bs, 
 Now be that could firmelyp beleeue thefe thinges,ſhould with: 
 out Dout through Chꝛiſt receiue true comfort and top, foꝛaſmuch 
 as here be bath a certaine pꝛomiſe, thatif befurelp cleaue onto 
 Chꝛiſt, and ref bpon his ſhoulders, he thall be an acceptable and 
 welcome gueſt inthe kingdom of beauen, and thall be recepued 
 with erceeding great tope. But we being troubled with forrowe 
 and anguith of canfcience , haue a farre other feeling and affecti- 
 on, when as the hart can thinke nothing elfe, but that all che An- 
 gells dog and behind bs with adgawne word, which feare fo 
 troubleth vs, that we can concetue no cheerefulnes in our minde, 
 neither of God, nor of the Angelis, Andthere are fome allo, 
 which can behold no creature with a glad minde , fearing the be- 
 holding of the funne , pea being fore afraid atthe nople of a leafe. 
 Alt which proceeve from hence, for that thep trouble and vere 
 them felues wich their owne thoughtes, out of which thep would 
 willingly waffle, (paring no labour , thatshep might feele that 
 bprightnes and integritie in chem, th ich would be abathen with 
 no feare, Bucif chou be deſirous to concetue true comfort and 
 ioye inthy hart, then fee that thou doe diligently and well print 
 and fatten therein this amiable image of the moſt louing ſhepe⸗ 
 Heard,and the word. of the Gofpell,and feske it, where it is tobe 
 fougbethat ig, in Chait and no where elle + for inchis manthou In Chriſt 
 ſhalt find all chinges,fo that thou abide in bis fate cuſtodie and Be — Le = 
 Hpon bis poulvers.Bucwhatloenercomfozt canbe ob=° when kim 
 
 tained without him, it commeth not from the hart, ——— 
 although thou callta belpe thee all the crea« - ~ no true ioy 
 tures,and ſhouldeſt atfo be partaker of at all. 
 the plealure and top ‘of the — 
 
 woꝛlde. 5 
 
N re sl 
 ERERTLELEIEIDR. 
 — OO ROR 
 
 A SERMON OF D. MAR- 
 
 TIN LVTHER OF THE WO- 
 MAN OF CANAAN. 
 
 Matth, 15. 
 
 
 
 
 Ver[e.21. SRO GANG lefts wentthence,and depar- 
 DAN, ted into the partes of Tyrus and 
 \ & Sidon, 
 ae Andbehold,awomä a Cananite 
 came out of the fame coaftes ‚and cryed, fay- 
 - ing vnto him,Haue mercy on me,O Lord; the 
 fonne of Dauid: my daughter is miferably ve: 
 xed witha Dewi a sie; 
 23... Butheaunfwered her nota word. Then came 
 to him his Difciples & befought him, faying: 
 Send her away,for fhe cryeth after vs. | 
 24.  Butheaunfweredandfayd: Iamnotfentbut 
 vnto the loftfheepe of the houfe of Ifraell. 
 25. , Yet fhe came & worfhipped him, faying,Lotd 
 helpeme. ann — | 
 26, Andheaunfwered & faid,itis not goodto take 
 the childrens bread,and to caftitto whelps. 
 27. But fhe fayd,truth Lord: yetin deed the welps 
 eate of the crommes , which fall from their 
 maifters table. 
 28. Thenlefus aunfwered and fayde vnto her, O 
 ©  woman,great is thy faith: be it to thee as thou 
 defireft.And her daughter was made whole at 
 that houre. | 
 
 22. 
 
 
 
 
 
 eee ee oR pe, eae TRAG 
 
Pe en ee ge -* 
 
 YVOMAN OF CANAAN, | 123 
 
 S38 IQ this tertis fet forth onto vs an erample of a 
 AS] conttant and ftevfatt faith. For this woman din fo 
 ARK perleucr,that the ouercame thee mot yarpe con: 
 Sap flicts,and notably teacheth bs, what ts the qualitie 
 SAG KS and proper bertue of atrue ¢ right faith. Cibich Faith what ie 
 An deede ts a certainetruft,and moſt deepelp fetledin the mind,of '- 
 the Diuine goodnes and grace, knowne and made manifer bp the 
 wode of God. For Marke menttonech that the heard che report 
 of Telus, without dout good and topfull, thathe is a bountiful 
 man,and maruelousreadp to helpe euerp one. That report was 
 good tidings ¢ the worde of grace vnto ber, whereupon allo this 
 ber faith did begin, For vnles the had beleued that healfo might 
 be mave partaker of Chriftes bountifulnes and goodnes , thee 
 would not haue fo followed him, oꝛ cried after him, Uhich is that 
 wherof we haue often anmenifhed,F which we are taught Rom, Faich com- 
 10,that faith tg bp hearing. Aherefore the word ought almapeg meth by 
 to noe before,aud wine the beginning of faluation. But how came hearing. 
 it to pafle, whereas many other alfo heard the fame report of our 
 Sauiour Jeſus,yet thep followed him not, peathep quite delpt- 
 {ed that reportẽ J aunfwere, Thep that are not ficke,as thep baue 
 noneede of the Phiſitian,ſo neither are they defirous of him, But 
 this woman was afflicted and felt her neceſſitie, peathat report - 
 was fo iopfull puto her,that the being firred vp thereby, did fol- 
 low Chꝛiſt,running after {uch a pleafant fauour.Cant.1,.di ber: We muſt — 
 fore oles mut alway goe before, who may teach vs to feele un by the 
 Ainne, whereby grace map be withen for and deſired of vs. It is in Won. 
 baine therefore, although Chriftbe preached co be lowing, and to \edoc & fec- 
 be delired and longed fo2,tf a man be not before humbled though ling of inne, 
 knowledge of him felfe,and manedefiroug of Chꝛiſt, according before weca 
 to the fonge of Marie: The Lorde hath filled the hungrie with * —* 8 
 good thinges,and the rich he hath ſent emptie away. Nowe all ut 
 thele thinges are mitten for the confolation ¢ lifting bp of them 
 which be miferable,ponre, needie,oppreffed with finnes, and ab- 
 tects, that they map knowe to whom thep map flie in all diſtres, 
 and where thep map fecke for helpe and fafetic. 
 Beaut lee home Chr vrgeth anv inflamech faith in chem that 
 be his, whereby they map become ſtronger and moze confirmed, 
 For fir, whereas hig woman being encouraged with that al- 
 luring fame ofhig,gocch after him, and cryeth for belpedouting 
 
 
 
 
 
 323 ; 
 + 
 — =" 14 PETE 
 
124 _ A: SERMON OF THE 
 
 nothing but the thouto trie him to be [uch aone, ag the had heard 
 bimrepoarted to be, and that the ſhould forchwich entreat him for 
 the recouerie of ber daughter: Chritt in all refpects ſheweth him 
 felfeunto ber fo 5 as though he would deceiue all her tru, and 
 make his report falle, fo char (he might thinke with ber felfe: Is 
 
 this that man whichis fo bountiful and readie to helpe all? Doth - 
 
 he fo (uläliche moſt commendable report which goeth of him? 
 Chere doth there appeare fo much as any thing like onto thofe 
 thinges, which men haue told me of him? Chey were deceiued 
 them ſelues and deceiued me alfo, De heweth him felfe an ene: 
 mie tather then a friende. TUhy doth he not fo much as (peake a 
 word, and friendly dente me belpe,if I be vnworthy thereof? be 
 holdeth bis peace like vnto a blocke, Evouchlafeth not to fpeake 
 a word,neicher offererh his help. Here furelp Chrikk gaue a gries 
 uous blow to the minve ofthefilip woman, So itig an incompas 
 rable torment to them that beleeue, being indiffres, when Gov 
 
 ſheweth him felfe fuch a one at cheir prayers, like vnto one that 
 
 ig angrie,and whom they pray vnto in vayne, hiding fodeepelp 
 
 bis grace , that hep now percetue nothing els, butchat he will 
 
 not performe thofe thinges which be bach promiſed, and that fo 
 
 be will thew his owne wordes to be falle, Chat truely hapnen to 
 
 the Iſraelites atthe rev lea, and to manp other ercellent holy 
 
 The conftä- men. But what doch this woman to theſe things ? She remoueth 
 
 cieofthis out of her fight € mind, that Chrift themed him felfe fo bugentle 
 
 comater amp hard tobe intreated , the being conttant and nothing moued 
 
 hereat, perleuereth in the truft of bis goodnes, whereof the ban 
 
 Heard, and which he had conceiued in ber minde, fuffering ber 
 
 We muft not felfe in no wife ta be turned from it.So alla mutt we do, we mut 
 
 ceaſſe totruſt trutt vnto the word alone, although God him felfe anv all creas 
 
 u zur tures pretende orherwile then the worde preacheth . Gut this ts 
 
 ee. thpife mott hard to nature ¢ reafon,to be fo vtterly detticute, and 
 
 che firft not to Depend onthe word of Gov without any feeling of comfort, e- 
 
 ro heare our tren when a man feeleth and trieth all things to be contrary. God 
 
 prayers,nor giue onto bs (uch a mind and fatth,that we map fo doe, eſpecially 
 co fultllhis a+ ehe point of death and in extreme neceflities. 
 
 pare. Secondly, whereas the crp and faith of this woman feemeth 
 
 to haue fuffered repulfe, the vifcipies come with their faith, dou⸗ 
 
 ting not but that thep thal entreat the Loꝛd, but when they chinke 
 
 that they hall make him moze ealie to be entreated, thep find him 
 
 J 
 
 to 
 
 4 
 Da 
 
WOMAN OF -CANAAN, 125 
 | tobe much moꝛe harde, repelling as it appeared, and as thep 
 | thougbt,the faith and prayers boch of the woman ¢ allo of them 
 felucs. either doth Chrüft here hold his peace, and leaue them 
 
 in doubte, as before, but he ſeemeth plainelp to deny that which 
 they afke , fayıng: Jam not fent burto the loft sheepe of the 
 thoufe of Ifrael. This ſtroke is much more grieuous chen that for: 
 ‘mer, where not onely the perfon of che intreater is repelled, but 
 alhope alfo which is wont to be left,ig cut of namelp the comfort 
 
 | ofthe interceflion of all the other Saintes and elect. For tt ts al: 
 
 | moft che laff refuge to them that fuffer diftres and feele the indi- 
 gnation of Gov,to get chem (clues to govly € holy men, ſeeking 
 
 for comfogt and hilpe,whereunto,ag charitie requireth they find 
 them ready and willing, but euen thep alfo fome time doe tn vaine 
 
 _ afke belpe and ‘uccour,foz neither are thep heard, and fo the cale 
 
 _ of chem that be in orftres becommeth worfe and more lamenta- 
 
 ble. Soche afflicted and delolate map truely obiect vnto Chik 
 
 allthoſe woꝛdes, wherein be bath promifen that he will heare bis 
 
 Sainctes,as: lfrwo of you shall agree in earth vpon any thing Mazth. 18.19 
 
 _ whatfoeuer they shall defire, itshall be giuenthem of my Fa- 
 
 _ therwhichis in heauen. Againe, Vhatfoeuer ye shall aske,be- Marke 11.24 
 
 leeue, and ye shall receiue ir. And many fuch like. But if eo him 
 
 that obtecteth chele thinges , and afketh him howe be can goe 
 
 from bis wordes and promifes , be aunfwere thus: J goe not 
 
 front my promifes , Thaue not promifen that J will heare all 
 
 prapers,but the prayers efthem that be myne, which arc of the 
 
 boule of I (ractl not of all whatſoeuer. That thinkett thou map 
 
 the hare then thinke hauing taken uch arepulle ? Such anaun- 
 
 - fwere ig ag it were a flath of lightning , wherewith the bart and 
 
 | all truſt is ſeuered and bꝛoken in thoufand peeces , For what 
 
 ctrult can there be left, when be heareth that that doth not percaine 
 
 vnto him, which becaufe of the word of Gov he truſted to haue ob: 
 
  tapned, but vnto others. Dere not ſo much ag a worde can be left, 
 
 ifone doe accopding ag he feeleth , But whatvorh chig woman? 
 
 She doth not fo fall from hope, the ill ſticketh to the waynes The great | 
 
 + Which (he bad heard of Chꝛilt, albeit he went about by this ether haat 5 
 
 repulle ag with a certaine foꝛce to wꝛeſt chem out of her hart, Qe vomen of 
 
 - fuffereth not her {elf to be fraied away neither tb that vngentle f Canaan. 
 
 lence, neither with chis hard aunſwere, thee continueth ſtedfaſtly 
 
 in a lure confivence , belceuing that onder chig difficuitie which 
 

 
 126 A SERMON OF THE . 4 
 
 Chrik did pretend, that grace was ag pet hidden and Tapd bp for 
 her, which the had beard reported of him, thee cannot be bꝛought 
 ag pet to iudge Chik not to be bountiful and gracioug, and that 
 be can denp the helpe which thee delireth. Chis was to perleuer 
 ſtrongly in kaith. 
 
 Mozeouer the kolloweth Jelus euen into the houfe, as Marke, 
 writeth,the ig infant bpon him, fallech vowne before him , and 
 fayth : Lord helpe me, Were the Loꝛde giuech a deadly ehe lat 
 blow faping vnto ber face,that the is adogge, and batwopthp to be 
 partaker of thebgeadofthe chiloren. Mhat map the aunfiwere 
 
 hereunto? For he ſeemed to ſigniſie in theſe woꝛdes that fhe is of 
 
 the number of the damned and delperat , which canlooke for no 
 part with the elect. Chis word ſeemeth eternall and chat cannot 
 be gainefapd: For he which doth nor pertaine to the companie of 
 the elect by the oxdinaunce of Gov, what map be hope to be leſt 
 for him? This moman ts not per oifcouraged and pak hope, but 
 peloeth to this tudgement of the Lord,the confelleth of ber owne 
 accoꝛde, that ſhe is a dogge, neither vefirech the anp thing but 
 that which ig wont to be giuen to dogges, namely the crummes 
 which fall from cheir matters table, Seemeth the not co haue be 
 fed maruclous cunning ? Sbe taketh Chrift in bis owne wordes. 
 De had made her like vnto a dogge, theacknowlengeth it, and 
 deſireth that be will onelp fuffer herto bea dogge according to 
 bis owne (aping : what Mould he here do? how ſhould be elcape? 
 he was now as it were euentaken, For the crummes bnder the 
 table are graunted tothe dogge, foꝛ vnto dogges thep are fapd to 
 
 The frute of be Due. Were therefore Chriff being ag it were ouercome, Doth o» 
 conftant per pen him ſelfe wholp,and graunteth che delires of the woman,and 
 feucrance & maketh that the is not now a dogge, but a true Iſraelite. 
 
 ruft in 
 
 Chrift. 
 
 Thele things are wꝛitten fo che inſtruction and comfort of all 
 
 vs, whereby we ought tolearne, howe decpelpfometime Chek | 
 hideth his grace from vs, and bow we muff not iudge of God ac⸗ 
 cording to our owne fenfe and opinion, but onelp according tobis | 
 wordes, For we (ee here, that albeit Chꝛiſt chewed himfelfeverp | 
 hard to this woman,pet he did not plainelp deny to belpeberjbut | 
 whatfoeuer be aunfwered , howfocuer it ſeemed to pꝛetend a de⸗ 
 niall,pet was it nota denial , but dip hange indout , andieft an | 
 entraunce fo faith , although but fimall, Forbe (app not at her 
 fir petitions J will not heare ber, buche held bis peace, neither | 
 
 peu | 
 
 
 
 DS ei OE A nn a nnd 
 
 
 
 —————— —— esse a a ns 
 
VVOMAN OF CANAAN, 127 
 
 promifing nor denping belpe, So to the fecond petition , which 
 
 the Apotties mave,be fapth not: the is not of the houfe of Hfracl, 
 
 J can not therefore performe that which the deſireth, buche one: 
 
 Ip ſayth: lam notfent, butto the loft sheepe of the houfe of I- 
 
 fracll leaning all thinges indoute, and in the middeſt betweene a 
 
 plaine graunt and a dental, Do when the had the third time deli- 
 
 red him, he fapth not: thou art adoage,get thee hence, the bread 
 
 of the children is not due onto thee,but he fapth: It isnot good to 
 
 take the childrens bread, &c.againe leauing in dout, whether the 
 was a dogge oꝛ no. Neuertheles all chefe fapinges doe pretende 
 
 outwardly rather a deniall of helpe, thenprouoke ber to hope, 
 but in very deede they did containe in them rather a promife and 
 
 bope,thenadeniall.Deathere was nothing but a pꝛomiſe and a 
 
 certaine expectation of belpe, (howbeit moſt deepely hid and al: 
 
 togicher {ecret) onder that lence and aunfwerg , although thep 
 
 were hard,and a deniall onelp founded outwardly. By chefe itis 
 
 ſhewed hom our bart is wont to be affected in tentation, For ace 
 
 cording as that feelech in tentation, fo Chriſt here behaueth bun 
 
 felfe. It feelech all hinges to be Denied, when as tt tg farre other: 
 
 wife. Wherefoꝛe it ts requifite ‚char leauing it owne feeling, by 
 
 afure faith in the word of God it concetue anv hold fat the pro» 
 mile ofhelpe,deepelp hidden under the veniall,and peels vnto the Py 
 
 fentence of God toward bs, as this woman did, fo ſhall we ouer⸗ 
 
 come and take the Lord in hiswordes, that he can not but helpe 
 
 bs. So that if we feele inour confctence at anp time God rebu: 
 hing bs,pronouncing vs finnerg, and unworthp of the Kingdom 
 
 of heauen, thentwe feele ag it were heil, and it {eemeth vnto vs 
 
 that we are patt all hope and recouerie for euer : then if anp hat When God 
 
 the kill of this woman, thathe could take the Lord in bis owne pronounceth 
 iudgement and fap: pea IL og, I ain afinner, and altogither vn: — 
 
 iwopthp of chp grace, but thou hatt pꝛomiled forgiuenes to fin knowledge 
 
 ners,neither didſt chou come to call the righteous but as Paule and confefle 
 fapth, tofaue finners : he truely ſhoulde bringe to paffe that che our Gnnes,&. 
 Love Hhould be enforced, euen bp his owne indgemene to haue Pry pon 
 mercp bpon him. odio Wanafles, when being penitẽt he prap- 3? ae 
 ed for pardon,as ine read in bis praper: De peelven tothe tudgQe- promifedto 
 ment of God, acknowledging him felfe a moſt grieuous finner, them that be 
 and fo be bound Gor with his pꝛomiſe, which bad pzomiſed fop- penitent for 
 giuenes offinne to Ünners, not tothe righteous, Che ame alfo "hei Snnee. 
 
 
 
 
 
128 A SERMON OF THE VVOMAN &c, a 
 did Dauid obferue Plal,5ı: Againft thee onely,fapthhe,hauel J 
 finned,and done this euill in thy fight,that thou mighteft be iu- 
 ftified in thy faying,and found pure when thou art iudged, Fog 
 that doth purchafe vnto v3 all diſpleaſure, that we Dilpapne to — 
 fuffer the tubgement of the Loꝛd, and doc again our wills yeeld 
 vnto bis fentence,when he pronounceth bs ſinners.Such agreat | 
 thing ig tt to acknowlenge finnes, and to embrace the tuogement — 
 of God, Ce all conteſſe our felues {inners in wordg,but ag ſoone 
 as che Borde (peaketh chat inour hart , and pronounceth bs fins - 
 nerg,we doe not abide bp that which before we confeflen, we hay 
 leuer be counted righteous and free from that iudgement. But it 
 mult needes be, if God mutt be iuffin bis wordeg, that thoubea a⸗ 
 finner,then alfo mattt thou ble the right of finners, which Gov 
 bim felfe bath giuen onto them, namely to pray with a fure erpe- 
 station of foꝛgiuenes of finnes, Then is tt not permitted vnto 
 thee onelp to feede under the table of crummes after the maner of 
 dogges, but being a child of the houſhold, thouthalt fit at thebe: 
 rp table, bautng Good nowe boweltreat foeuer be be, giuen vnto 
 thee accopding to thp delire. Ibereof alfo we haue anhiffozicall 
 erpofition of this tert accoꝛding to p allegozies. For ag itchaune 
 ceth to this woman her daughter being ficke, for whom through 
 faith he obtapned health bp a miracle: fo alfo fallech it out with 
 vs, when we are deliucred froin p {pirituall icknes to wit finneg, 
 which truely area moſt grieuous and troublefom Deuill vnto 
 be, Foꝛ as ſhe acknowledged her lelfea dogge , fo mutt we ace 
 knowledge our (clues inners and iudged unto hell,the Lord pro⸗ 
 nouncing it, which tf we can doe ag the coulde, we thall be fafe, 
 Te haue already ſpoken elſewhere of other thinges , whereof 
 there might be occafion to ſpeake aut of this tert, as howe one 
 ; map obtaine grace and fafetie bp Betatth of an other , as here it 
 Chrift,the fell out to the daughter of this woman. Chis thinge alfo (that 
 Difciples,& Chit bis Difciples,and the woman are here eramples of loue, 
 a, foꝛaſmuch as none of them prap for , feeke 02 doe thofe thinges 
 arcexamples eat are their owne, but euerp one that which is anothers)ig 
 of loue. perp manifelt bp it (clfe,and calilv acknowledged of cue: - 
 rp ong,elpectall y ſeing that we haue folargelp  :; 
 entreated bercof in another place, hg 
 
 
 
 PP 
 e ’ 
 
= = 
 
 A SERMON OFD.MAR- 
 
 TIN LVTHER, WHEREIN IS 
 
 TAVGHT THAT WE ARE SAVED 
 freely by grace, without the workes and me- 
 ; rits of men. 
 
 Tie. 3. 
 
 
 
 appeared, 
 Not by the workes of righteouf- 
 nes, which we had done , but ac- 
 cording to his mercie he faued vs, by the wa- 
 fhing of the newe birth,and the renuing of the 
 holy Ghoft, | 
 6, Which hefhed on vs aboundantly, through 
 IIeſus Chrift our Saviour, | 
 7. _Thatwe,beingiuftified by his grace,fhould be 
 . — heires according to thehope of eternall 
 | ife. | 
 
 Stie, and readp to euerp good morke, tofpeake euill 
 2 >) of no man, tobe no fighters, but gentle , theming 
 
 ae all meekenes onto allmen, tc: thele fee wordeg 
 being put betweene , that we our ſelues mere in times pall uns - 
 wile diſobedient, deceiued, ſeruing diuers luſtes and boluptuouls 
 neg,&c : he added thole wordeg which we haue already mentio⸗ 
 ned, as ifhe ſhould fap: Tiherfore ſhould it grieue vs to deſerue A moft 
 fo well of all men, when as Goo hath before dealt fo bountifuflp, “shy 
 
 caufe to 
 
 kindely, and gendly wich vs, with whom without — mous vs to 
 
 
 
| 
 
 
 
 a 
 130 A SERMON OF SALVATION Bea 
 
 doc goodto are leſſe, and haue leſſe of him veleruied , then anp being compa: 
 
 our neigh- 
 bours. 
 
 redto bs canbe, 02 can deferucof vg? As therefore God hath 
 with exceeding bountifulnes and kindenes moit gently behaued 
 him (elfe toward bs,of bis mercy graunting and giuing vnto vs 
 allthinges : fo ought we to doe all thinges with all charitic and 
 good will toward our neighbours, albeit thep haue otherwife de: 
 ſerued, koꝛaſmuch ag me were like vnto them,fubiect co all finnes 
 and euill defires. Dere we fee how the Apoftle will haue bs to be 
 Howwe affected toward men: De will baue bs {ubtect to them that be in 
 ne authoritie,kinde vnto others, and readie to Doe well vnto chem 
 coward men. With all gentienes.although thep be euill, blinde, and in errour, 
 that we grudge not to beare thele thinges, and as much as Ipeth 
 in bs, endeuour co doe them good, taking all things in good part, 
 conlivering that God hath lo dealt with vg, when we were euill 
 and wicked, like bnto them, 
 
 This word, appeared, we haue elfewhere declared to fiqnifie 
 the revelation of the Gofpell, whereby Chꝛiſt appeared inthe 
 world: Albeicthe wnt kilfulnes of Miniſters hath weeſted it to 
 the carnall nattuitie of Chꝛiſt. De vſech not here the word grace, 
 
 Tit.2.11. which he vled before, but hath fet in eed cherof two other wozds 
 of maruelous comfort , [ bountifulnes, and loue toward men] 
 which be attributeth to our Gov. Che firft ig called ofthe Greci⸗ 
 
 Bountifulnes ang Chreftotes,and ig that kindnes, gentlenes and ſweetenes of 
 
 conditions, wherewith thep that be endued, with them all ofng 
 
 are with pleafure conuerfant,¢ marueloufly delighted with chete 
 
 compante,fo that thep doe wich this their gentlenes and kindnes 
 allure ¢ greatip prouoke all mentoloue them. For fuch can uf: 
 fer all without griefe: they contemne no man: thep repell or put 
 none from them with bitter, hard, and diſordered conditions: ac: 
 ceſſe vnto them is not hard. but thep are fo open,and readp for al, 
 that euerp one dare refort onto them and defire their helpe. And 
 to conclude: thepare {uch men as the Golpells delcribe Chik 
 vnto bs, whom thep declare to be gentle to all, a deſpiſer of none, 
 which denieth no benefit to any, pliatit, prepared and readp to do 
 rood to all. So Godallo by the Golpell ts preached and offered 
 ‚ bnto bs wholp good, bountiful and fweete, opento all, retecting 
 none, bearing allour finnes and offences, repelling no man from 
 him with ercelfiue feueritie, For we read and heare norhing tobe 
 detlared tn the Golpell but meete grace, and meere — 
 where⸗ 
 
 3 
 

 
 = BY GRACE WITHOYT: VVORKES, 13%: 
 vwdhereby be doth mot mercifully beare bs, ¢ moft gently handle 
 vs , and not any man according to his deſerts. Chis ig che time of 
 grace, whereinitis graunted to-all to goe with great bolbnes 
 pnto the thꝛone of grace, as it is mitten Deb.4, and Plal. 34: 
 ‘Come ynto him,and be enliglktened ‚ and your faces shall not 
 be ashamed, that is , be wtlinot fuffer poßto pray and comein 
 | baine,neither to returne with confulion being fruſtrate. 
 The other word ts Philanthropia,loue of men,ag couctoulhes Loue toward 
 map be calleddoue of monep,ag Dauid 2.Dam. ı.calleth the de· men. 
 fire of women,the loue of women, And the Philoſophers cal cer- 
 ‚ taine liuing creatures Philanthropa, that ig louing coward men, 
 as are hoꝛſes, dogges, dolphins. Forthefe creatures are by na» 
 ‚ ture delighted with man,thep defire bis company, ¢ do willingtp 
 ſerue him , as though thep were moued with fome reafon + fenfe 
 | pf humanity. Chis name, t ſuch loue the Apoftle here actributerh 
 to dur God, which Moles allo div before him, Deut.33: where 
 he ſpeaketh thus of God: The Lord appeared hauing in his right 
 | hand alaw offire,and helouedthe people. Che meaning theres 
 ſoꝛe of the Apoftie is this: Dur God hath inthe Golpell ſhewed 
 | him felfe unto bs not onelp bountifull,kinde, gentle, and fiveete, 
 | which canbeare,and will receive all,but alfo be ſo louech vs, that 
 | wf bigs owne accord be adioyneth him felf onto bs,fecketh to baue 
 | toDoe with bs, voluntarily ſheweth ano offereth his grace and 
 | bountifulnes nto bs,and mof gently embꝛaceth as manp ag on- 
 Ip doe not refufe bis grace and loue, and defire to dzawe nie vnto 
 him. CG bat ſhould he oe moze? The can noc lee hereby, why 
 | ine count the Golpell a preaching, topfull and full of all confola- 
 | tionof Godin Chik? For what can be fpoken moze louingly 
 | and fweetelp to a finnefull and afflictev confcience,, then thefe 
 | wordes? O lamentable cafe, how miferabip hath Satan bp che 
 lawes of bis Pope opprefled and obfcured this fonereigne ſynce⸗ 
 | zitie of the woꝛd of Gov, 
 | „u SRowlet no man reftraine thefe two wordes[ bountifulnes, & 
 _ louetowardmen] ta the perfons, fox God ig plainly without re: No reſpect 
 | fpectofperlons bountifullto all, and a louer ofall, otherwife if of perfons 
 | we houldebere make a difference berweene men, we honloe ac: "Got 
 | knowledge thatfomeching is receiued through our merits, and : 
 | not all thinges thaough bis mercp, bere it mutt be well mar: 
 | ked,that Gon ig fapd tobe a louer of men, nocof this oꝛ that na: 
 
 | 
 
 | 
 

 
 132 A SERMON OF SALVATION. me | 
 
 ture onely, Jot held with loue of the perfon, and — theſe 
 Wo bountifulnes, and loue toward men, muſt be taken after a 
 geuerall ſort, that in all chinges the chiefe praile map be attribu⸗ 
 ted to hig mercy, that no mantruf in his owne merits, neither be 
 terrified with fiunes, but that al togither doe truft to bis grace, 
 which be voluntarilp offereth vnto bs with fo great kindnes and 
 loue toward bs. JFor if any reſpect of perfon might be bad bere, it 
 ſhould furelp be bad of them, which are rich inthe works of righ: 
 teoufneg,but Paul erprellelp reiecteth thefe,faping: Notby the 
 wotkes of righteoufnes,which we had done. Howe much leſſe 
 then thall this bountifulnes and loue of our Gad toward men ap⸗ 
 peare,becaufe of anp mang wifedome, power,nobilitie,riches 02 
 any fuch thing, when ag no relpect ts had of monks of righteoul: 
 nes ? Great isthe grace of Gov toward bs, which appeareth in 
 the Golpell,pea and nothing but grace, which admitteth no merit 
 at all of ours, utterly taketh away all boating and glorping,and 
 ferteth forth che gloꝛy of Govalone, who freelp giuethit vnto vs 
 being onworthy, So in this tert theſe two, faith and loue, are 
 taught toreceiue benefits of God, and beſtow them on our neigh= 
 hours, which the Scripture doth verp often repeate, fo thac euen 
 The do&rin the pactrine of faluation canfittech wholp tn them,neither can one 
 of our — be ſeparaced from the other, Foꝛ be that doth not firmely truſt in 
 si the dittine grace, can not but be remiſſe and flow to doe well to bis 
 andloue, Neighbour, andfo witnes che faintnes and weakenes of fatth, 
 which is the, fountaine of all duties and benefites: As contrati- 
 wile the ſtronger faith that one is endued with, fo much moze Bue 
 tifullp and with readter minde be endeuoureth to deferue well of 
 bis netahbours, 
 All both doctrine anv life worthy of Chit , (that all thinges 
 map be declared moft briefly, manifeſtly and fuffictently) confit 
 By faithand of thefe two, faith and loue. CUhereby manig made as it werea 
 loue man is. meane betwene Gov and his neighbours, that he map receine.of 
 en God fromaboue, and map giue co bis netghbours beneath, ¢ be 
 meanebe- agit were a conduit pipe, through which the founcaine of the di⸗ 
 rwene God wine goodnes doth continually flow co his neighbours: Ano {uch 
 & his neigh- men are likeunto Gav ‚wbichi in Chriffreceine of God wharfoes 
 Rous. uer bebath, and doe againe bp their good deedes declarethem 
 felues as tt were the gous of other, and fullfill the pꝛophecie af 
 the Wrephet jlalme 823/11 haue fayde, ye are gods, and 
 
Ber: “ W — ⸗ 77. ¥ “2 ae " owt” ee Er — °° 
 
 BY GRACE WVITHOVT WORKES, 133 
 
 ye all are children ofthe moft high. (Ce are childgen of the moſt 
 vk bp faith, wherebp of nothinge we are made the beires of 
 God. And we are gods bp loue, which maketh ve beneficial 
 to our neighbour: fopafmuch as the nature of Gad ts nothinge 
 Dut bountifulnesjand 9 ulhere fapth : the bountifulnes and loue 
 of God toward mew, wich $e Doch with incomparable plencie 
 daily poure forth vpon euery one, as we fee . Te mut onelp en: 
 Deuour,that eucrp one doe nothing Doubt hac theſe chingeg are 
 
 he meanes 
 
 to be parta- 
 ker of the 
 
 fpokentobim, thar che boumzifulneg and loue of God to Man: pountifulnes 
 ward is reuealen and offered'to euerp one, that bp thefe wordes and loue of 
 he map eſtabliſh, exerciſe, and ſtrengthen his faith, being certain Godisto 
 that thep are mofktrue,and that Gov both vndoutedly is, ann at. beleeue. 
 
 wapes will be bountifull and loutng toward him, HE thou cank 
 beleeue this,tt will aſſuredly fo come vnto thee: thou maiſt then 
 with afull confivence pray and defire of him whatloeuer thou 
 wilt,and complapne bnto him of whatlocucr doth grieue thee 02 
 other. But tfthou want this fatth , it had bene berter for thee nes 
 uer tobauc heard any thing bercof. ‚for that by chp infivelicp thou 
 repzoueſt offalfhoon thefe wordeg fo precious and full of conſo⸗ 
 lation and grace making fo light account of them, ag not belee: 
 uing thatthep betrue. Which furelp is a great contempe anv 
 Difhonour of God, chat {carce a more grieuous finne can be 
 committed of thee, Contrariwiſe if thou be endued with this 
 faith,tt camnotbe,but that thp bart being therebp cheered, ſhould 
 euen as tt were laughe and leape for holy top in Gov, being void 
 of allcare and trouble, and be made aboue mealure confivent, 
 For how can any difcouragement, any whit of ſoꝛrowe remayne 
 in that hart, which douteth not that God is gracious and bounti⸗ 
 full vnto it,and beareth a ſingular affection of loue toward it,that 
 it is a delight and pleaſure vnto him to doc it good , and entoy it 
 ag a friende ? Surely che hart is neceſſarily delighted with this 
 ſpirituall ioy and pleafure,o2 vndoutedly it wantech faith JPaule 
 inthe Epittleto the Gal. callech this, to recetue the holy Ghoſt 
 bp the Golpell. For the Golpell is fopleafant a preaching of che 
 grace and Koodnes of God,that while itis preached and heard, it 
 bꝛingeth chebolp Ghoſt with it, no otherwiſe chen the beames of 
 the ſinne doe naturally bring heat with chem. . 
 Dow could the Apottle ple more pleafaunt and ſweete words? 
 3 pare fap that Ihaue in the whole — redde none more 
 : itt. 
 
 3 
 
134 . A ‘SERMON OF SALVATION 
 
 pleafaunt,and fo fincete words of the grace of Gan, as thefe two, 
 Chreftotes,& Philanthropia, that is,bountifulnes and loueto- 
 How louing Ward men,in which p avace of God is lo vefcriben,ag wherbp be 
 Godisto- doth not onelp forgive our finnes , but doth alla Defire to be con: 
 wardvs. uerſaunt with bs, and fs ready to Doe the part of a berp friend to⸗ 
 ward bs, voluntarily offering him (clfe to helpe vs tn al thinges, 
 alfo to beſtowe moze bencfits vpon bs then we can deſire 02 ake, 
 that we map prelume of him no otherwife then ofa molt neare 
 & familiar friend of whom we may obtapne ali thinges,in whole 
 epes we are moſt deare, andeuen velightfull, Thinke in thy 
 minde of a moſt perfect friend, which hath fulftiled all che partes 
 of friendihip toward thee , & thou ſhalt haue after a fore a forme, 
 although pet farre onlike, of the diuine goodneg and kindeneg, 
 which ts here attributed ta our God, by the name of bountiful: 
 nes andloue toward men, But when thou bafta founde faith in 
 this bounttfulnes and loue to manward, and thereby Dooft liue in 
 thy Gov, fo bounttfull, gractous , and gentle to thee, reiopcett, 
 and art full of all good chinges, being certapne of bis continual 
 grace, what ſhouldeſt thou doc any longer in earth ? what inthis 
 life? 
 He thatis Thou cant not in this cafe be idle, as ſurely thatloue of Gov | 
 Banker and pleafure which thou entopett inhim will not (uffer thee to be 
 fulnesandg (le. Chouthale be enflamed with a marueiloug udp and deſire 
 ‘ loue of God to Doe what things foeuer thou canft know will be an honour vn⸗ 
 cannotbe to thy God, ſo louing and bountifull vnto thee , and will curne to 
 idle. pratfe,glorp, andthankes giuing onto him, Chou hale haue no 
 chotfe ofwoꝛks, thou halt pafle for no preceptsthou ſhalt feele na 
 compuliton of the law , Hauing amoff readp will and pleaſure to 
 Doe, whatfoeuer thinges thou Malt know to be acceptable buts 
 Gor, whether hep be contemptible or noble, fmall or great,chou 
 {halt count chem alike, Gut firfFof all it hall be chy defire, that 
 this blefleo knowledge of God map be common alfo to the reff, 
 whereupon by and by thy loue will here thew te felfe, anv will afs 
 fay all meanes,to make this truth of faluation manifeft vnto all, 
 it will publith and. repete it, wherefoeuer it (hall be able, reie: 
 cting and condemning wharfoeuer other either teach or fay, that 
 Satan & the @tveeth not with this truth.CCtherebp it will come to pafle, that 
 worldcan DataneEcheworloe, which heare nothing fo vnwillingly as this 
 
 not abide — truth.¢ can not abide that their things thoulp be condemned, wil 
 falthood to rife 
 
BY GRACE WITHOYT VVORKES, 135 
 
 | rile again chee with all their might, wil bp @ bp trouble thee, ail be reproucd 
 | the great,tearned,vich ¢ mightie of the worlo wil condemne thee ro. be prea- 
 ofherelie and madnes, and willleaue no meane bnattempted bn: ched,& ther 
 | tillif they be able chep haue diſpatcht thee of thy life. Thus with fore they 
 Chꝛiſt thy Lor thou Halt be perfecuten, € fuffer extreme ıgno: A —* — 
 minte,thp bodp, lile, goods, name, friendes, and all things being „reach che 
 bꝛought into perill, vntill hep haue thruft thee from them out of truck. 
 this life into the eternal ¢ bleflen life: Inthe meane feafon thou 
 mult (affer all chefe chins with a patient mind, and take them in 
 good part,lofing none of p ſpiritual ioy, which thou haft of Chꝛiſt 
 inthp Gov, for thy part ſhewing to chy perfecutors all kindnes 
 anv loue, being alwapes mindful, that thou a litle before waſt nor 
 much unlike them before Gov. All which thinges thou halt doe 
 through fatth eloue, albeit thep erceede che ſtrengch of nature, 
 And this in deede is a true Chrifktanlife, wherein thou dooſt en: 
 deuour to doe fo to cther,as God hath done to thee. 
 Not by theworkes of righteoufnes, which we had done. In 
 thefe words the Apottle fignifierh that which we haue now ſayd, 
 and proueth it as it were by rendzing a reafon. For tf the boun: we mutt do 
 tifulnes and loue of God to manward hath appeared, a he bath well vnto 
 faued vg of hig mercie, and not becaufe of our owne righteouß men;ycac- 
 nes,pea we being by allmeanes unwozchy, and fubiect to innue Yen Lhough 
 merable finnes,it is meete that we alfo do good to them that haue ys 
 not delerued fo much of bs, are vnwoꝛthy therof. For we which yed of vs. 
 are become the fonnes of God, muffrefemble God our father, 
 and beffow benefits according to our abilitie as well bpon our e⸗ 
 nemies and perfecutours,as bpon our friendes and them that da 
 good vnto vs. Aherof Chri alfohath admoniſhed bs Watth.5: 
 Loue your enemies, that ye may be the children of your Father 
 which isin heauen , whomaketh his funne ro shine vppon the 
 good & euill, & fendeth raine on the iuft & vniuft. For if ye loue 
 them which loue you,vvhat revvard shal ye haue?vvhen as euen 
 the heathen & Publicans doe the fame. Nowe the Apoffle noth 
 notonelp expꝛeſſely condemne vs for eutll works,but fapth: Nor 
 by the works of righteoufnes,02, which vve haue done in righ- 
 teoufnes.@Ülhere he alfo reiecteth thofe workes,which we coun- 
 ted righteous, and were thought both of ng & others to haue bin 
 done in righteoufnes. whe as thep were fo farre from being righ: 
 teous,that thep made hs moze vnwoꝛthy ofthe ET ofGod,aud 
 itit, 
 

 
 136 A SERMON OF “SALVATION 
 
 more bnfit to recetueit.for thep are deceitful warkeg, wbereuns 
 to we adde this finne,that we thinke chem righteous,and truſt in 
 them, whereby Godis pꝛouoked to anger moze then can be faid, 
 
 euen ag our enemies are Wont to moue vs to anger, when as hep 
 
 will auouch thofe hinges tobe iuff , wherein chep (inne and doe 
 We ought 
 to be bene- 
 
 moucd him te anger, counting our finnes workes of righteouf: 
 ficiall to o- ; : ; : 3 
 thersof nes, did not therefoze reiect vs, but ofhis mercie delinercd bs 
 meerclouc, from this errour aud ſinnes: fo we neglecting the kooliſhnes and 
 hauingno dotage ot our aduerlarieg , wherebp they contend that ſinnes are 
 refpectto eg be counted for righteouſnes, ought neuertheles of meere loue, 
 
 good or euil 
 
 ici bauing no refpect of eutll o2 good deferts, tobe beneficiall vnto 
 
 them,and endeuour to Doe them good tn all thinges, looking for — 
 
 vniuſtly. But euenas God, whenwe being bnwile , by erreur: 
 
 { x 
 
 | 
 | 
 
 | 
 
 frute of our benefits not of tht, but of Gov alone. Let thefe things — 
 
 {uftise to haue bene ſpoken for a DOREEN and generall erpas 
 fiction of this tere. 
 . JRowe let vs alfa briefly wep the wordes wherein he ſetteth 
 forth and commenderh the grace of God. Firſt he fo greatly ex⸗ 
 The good . tolleth it,that in refpect of tt he condenmerh ali our good workes 
 workes and andri ighteouſnes: neither doth he condenine a {mall ching, mber 
 
  righteoufnes He condemneth our righteoufnes 07 rightesus workes 4 the mo - 
 
 ar hice how 
 
 Hevea: excellent thinge that man can haue in earth, Forif allmen with 
 
  fteemed of, their might ſhould labour and endeuour to attapne to moſt ex⸗ 
 
 act pꝛudence, wiſedom, and libertie of minde and will, which we 
 reade thatfome Philoſophers and princes bauedone, ag So⸗ 
 crates Traianus, and many other, whofe fame the whole wold 
 bath long fince ſpꝛed abzoave both by wordes and writinges: nes 
 uertheles all fuch wiſedome, and allluche vertues are nochinge 
 but finnes before God, forafinuch as thep be not done in and bp 
 the grace of God, Doers of {uch vertues are ignoyaunt of Goo, 
 
 and therefore thep can not honour him bp their ſtudies and en⸗ 
 
 deuours, they thinke they haue all thinkes of chem felues, when 
 ag no man can haue anp goovthinge at all, butof this grace as 
 lone, which the Golpell preacheth, Go Paue clorieth, that 
 be, before heknewe Chꝛiſt, liued a blameleffe life, and, was 
 more zealous towarde thelawe then chofe of bis age, that he 
 alfa thought , that he viva thing acceptable to Gov bp “perfect: 
 
 ting the Chzittians, which condemned that blameles life which 
 he ledde, but afterinarde when he had learned Chat, he fapth, 
 | | > that. 
 
BY GRACE WITHOVT WORKES, 137 
 
 shat he coũteth chat righteonines to be but Dounce, that he might 
 be found notin {uch righteouſnes, but in Chꝛiſt by laith. Philip. 
 3The lame thing be witnelſeth and entreateth of at large in the 
 Epilles to the Galathians and Coloſſians. Were therefore is 
 candemned all boaſting of free will, mans ſtrength, righteouſ⸗ 
 nes and good workes and it is concluded, that they are all no⸗ 
 |. thing but ſinnes, and certaine deſtruction, although they haue a 
 fayre ſhew: that we are ſaued bp the onely grace of God, as ma⸗ 
 ny of bs ag beleeue, and call foꝛ it, with acknowledging of our 
 one vanitie and perditton, 
 Row we mult accuſtome our felues tothe Scripture, which Tow fortes 
 - maketh mention oftwo ſorts of rigteouſnes, one humane, which of righteout- 
 - Yaul here and in many other places hath mentioned, the other es. 
 diuine,euen that grace of faluation, which iuſtilieth bs by faith, pe rich. 
 - whereof he fpeaketh inthe ende of this tert: That being iuftified ‚.oufnes 
 _ by grace, we should be heires of erernall life. eve thou ſeeſt whereby we 
 platnip that the grace of God is our true righteouſnes, whereby are iuſtfied. 
 we are tuftifien, which is therfore called } righteoufnes of Goo, 
 for that it is giuen vnto vs of God, and ts made ours , when we 
 are made partakers thereof by faith. Of this he ſpeaketh alfo 
 Rom. 1 : Inthe Gofpell is reuealed the rıghteoufnes of God 
 from faith to faith, as itis written : The iuft shall liue by faith. 
 Gnd Gen. v5 : Abraham beleeued , and it wascountedto him 
 forrighteoufnes. Mhereupon the Scripture concludeth , that 
 no man is counted righteous before Gor, but he that belecueth, 
 as the Apofkle teftifiech , where be recitech chat ſaying of Aba: 
 uc: The iuft shal live byfaich.Soit appeareth chat fatshjgrace, 
 mercye, truth „righteoufneg, that all thele are that fame whith . 
 Gor worketh inbs bp Chrift and the Golpell . hercupon tt 
 ig faid ypfal. 2 5: All the wayes ofthe Lord are mercie andtruth. 
 #02 thole are the wapes of the odin which we obſeruing big 
 fLommaundements , do walke , and he againe tu vg , now thole 
 mapes mult be directed by his mercie and truth alone, not by. 
 our ſtrength and induffrie , forafimuch ag our wapes being: oyde- 
 rep herebp „are nothing but vanitie before Gon, and do deſerue 
 his wath, Accopding to that which the Loꝛd ſayth Eſai 55: As 
 farre as the heauen ishigher then the earth, fo farre do my waies. 
 exccede yours. As tf he thould fap: our righteouſnes ig earth: 
 Ip and of no value, wherefore pe mutt bid ic farewell and walke 
 
 ~ - 
 
 8 
 — oe x 
 
138 A SERMON OF ‘SALVATION 
 inmpne , ifpe hope for faluation, — BREUER NETTE yar Fat 
 But according to his mercie he fauedvs. It is maruell how 
 the credit of thefe wordes can fand , wherein the Apoftle affir- 
 meth that we are alreadie faued, although liuing pet inearch, 
 and therefoze tn continual miferie, But be div fo (peake,that be | 
 might more fully erpreffe the power ofthe diuine grace, and che 
 nature of faich againt hppocriteg, who ag though faluatio were — 
 petfarre of, do inbatne endeuour to met and obtaine icbp thew | 
 We are al- workes. For Chritt hath alreavy faucd vs: he bath perfourmen | 
 coe ie all things which are required hereunto,that we map be faucd:he 
 mee Gath oueccome and ſubdued ſynne, death, hell, xc. ſo chat he bath — 
 left noching,for anp man to care for, he bath alfo given all chele 
 things bnco vs in Baptilme, that who [neuer beleueth in Chri, 
 that he bath perfourmend them, bath them togither inthe fame 
 moment, ſo that he bath neevde of nothing moze vnto faluation, 
 but faith alone, that he map firmelp beleeue that theſe things are 
 fo perfourmed, Bue marke how incdparable riches of his avace 
 God hath poured vpon bs in Baptifine, who hath deliuered ug 
 even from thofe workes , whereby thole foolith holy ones go a- 
 bout to merit heauen,and to befaued, For we muſt haue beaten, 
 ‚and be ſaued before we can Do any good morkes,for that workes 
 cannot merit heauen , but heauenbeing before giuen of meere 
 grace, gaufech bg todo good workeg,and that for no hope of mes 
 rit o2 reward, but onelp tothe commoditie of our neighbour, 
 and the alerie of God, vntill chig bodie allo be deliuered from 
 finne and death, th eae bi Sy SUS 
 Whacthelife „, Wiherefoge all ehe life of a Chriftian after Baptifme ig nos 
 of a Chritia thing els, but anerpectation of faluation and felicitp to be re- 
 is after bap- uealed, which they that beleeue in Chait do now poffelfe, al- 
 tifme. though hidden. Chey haue all chinges nowe certainlp, but 
 they are pet hid in faith , which when ag itis chaunged, know: 
 lenge being revealed, all chings ag thep now haue them, thall ape 
 peare , which hall come to pafle, when pleafaunt-and wiſhed 
 1.Ich.z3... Death commeth „according tothat ſaying of John: Dearely be- 
 loued ‚now ate wethe fonnes of God, and yet it doth not ap- 
 peare what we shall be; But we knowthat when he shall ap- 
 peare, we shalbe like him. And cuerie man that hath this hope 
 in him, purgeth himfelfe , euen ashe is pure. Tüberefore fuer 
 not chp felfe to be deceiued , and to be feduced from this — 
 | ths 
 
 .* 
 
 
 
 
 
 
 
 bes 5.5 #0 i an 
 
|» ans m5 T . ee a ae ee 
 BY GRACE WITHOVT WORKES, 139 
 
 thoſe hppocrites, which contemning kaith do fallelp affirme that 
  faluation ig farre from thee, and teach thee to endeuour in baine 
 | toattaine bnto itbp chp workes. It ts tn thy lelfe, if chou beleeue 
 that all things are perfourmed by Chꝛiſt, euenas he bimfelfe 
 witneſſeth: The kingdome of God is within you, Luke 17. So 
 | that all our life after Baptilme ought to be nothing els but an» 
 ~ expectation, that that ſhould be reucaled which ts already inves, 
 and that we map compꝛehend, as we are compꝛehended, as Paul 
 fapth Philip. 3. I follow, if that Imay comprehend that, for 
 _ whofe fake alfo Iam comprehended of Chrift, that ig, that J 
 map atlength feethole things which are giuen me, being ag pet 
 in the thut clofet of faith. De coueteth , and burnech wich vefire 
 to ſee the treafure which by fateh be receiued both giuen and ſea⸗ 
 led in Baptiſme. Whereupon he addeth in che fame place: Our 
 conuerfation is in heauen, from whence alfo we looke for our 
 Sauiour Iefus Chrift, who shall chaunge our vile bodie, that it 
 may be fashioned like vnto his glorious body. Derewith alfo 
 agreeth that which be faith Gal.4 : Ye know God, and byandby 
 be noth ag tt were correct that which behav ſayd, Yea , fapth be, 
 rather are ye knowen , both which aretrue , although noe after 
 the like ſort:Ae are now knowen of God, fo that he compzeben- 
 Deth vs, and we in Deede know God, but we do not pet compre- 
 hend, for that our knowledge ts ag pet hinden and cloſed bp in | 
 fapth, De ſayth moreouer Rom,8 : We are faued by hope, that | 
 is, we are faued, although we perfee it not, for that which one 
 feeth , be hopech not for, but if we hope for thofe thinges which 
 ine fee not, we do wich patience abive foz them, Chꝛiſt confir- 
 meth thig Luke 12+ Let your loines be gird about, and your 
 lights burning , and ye your felues like vnto men that wait for 
 their maifter,when he will returne from the wedding,that when 
 hecommeth, and knocketh , they may open vnto him imme- 
 diatly. Jn which words he onelp biddech them that be his to be 
 ready tolooke for him the brivenrome as which are alreadpfa: 
 ued being admitted into che number of hts mintfters, Dereunte — 
 alfo pertaineth that which the Apofkle fapth Tit. 2: Ler vs liue 
 foberly, and righteoufly, and godly in this prefent world , loo- 
 ‘King forthat bleffed hope, and appearing of the glorie of that 
 mightie God, and of our Sauiour Iefus Chrift. In thele and fuch 
 like places whereof thou maiſt reade many bere and therein the 
 

 
 ie i i J * 
 * fe 
 3 
 
 140 A SERMON OF SALVATION © — 
 
 holy Scriptures, he witnelleth that we are already ſaued, and | 
 
 that ic doth not beboue,that a Chꝛiſtian man ſhould ſirſt ſeeke to 
 
 attaine to ſaluation by his woꝛkes. Chis opinion and deueliſh 
 
 Doctrine blyndeth the eyes of Chꝛiſtiãs, extinguiſheth the know: 
 
 ledge of faich , and carieth men front the waye of truth and ſal⸗ 
 uation, THe mui cleaue bata that which the Apoſtle here faith: . 
 He hath faued vs according tohis mercie , and that which je ads 
 deth inthe ende of this tert, thatwe are heires according tothe _ 
 
 hope of eternall life. Cle are now heireg , but chatis hidden in 
 fayth , but we looke with a certaine hope , that heveafter ic halbe 
 Why God reuealed. And Gov will haue vs fo to looke for the reuelation of | 
 
 will haue vs 
 
 “to looke for {bis inberitance,and to line a certaine time after Baptifme, that 
 
 the reuelaus be map chaftife our body bp our miniſtery, and declare the power 
 of ou inberi- of hig grace in fight againk the fleth che world and the deuil, but 
 raunce a cer- eſpecially for this caule, that bp va be map helpe our neighs 
 fain rime. pours, and both bp doctrine , and alla by our life which he liuech 
 in bg, map bring them to che communton of fapth, And albeit he 
 cando this bp Angels,pet it pleafeth him rather that it ſhould be 
 
 done by vs men, that bach the maner of fapch map be the better - 
 
 knowen, and that all things may be done ſweetely and louingly. 
 For tf Angels ſhould alwapes baue todo with vs, there ſhould 
 not be fo much fayth, neither fhoulvit be ſo pleafaunt , as when 
 ine are taucht and guided by them that are partakerg of our naz 
 ture, whom we do better know , and with whom we do more fas 
 miltarlp aſſociat our ſelues. And fo, that there map be fome, bp 
 whom ocher alfo may be conuerted both bp doctrine , and good 
 examples it is not meete chat we ſhould byandby after Baptifine 
 
 be taken into beauen, wherein notwith®anding we are alreadp — 
 
 adinitted citizens, | 
 Apraäizeof Bereuponifone wepe all chings rightly, it cannot be dous 
 Satan & An- ted, thatit ig a pzactise and miracle of Satan and Antıichzift, 
 — that ſo much ig {pent for Purgatoꝛies (ake, ſuch faith as this 
 Purgatory. Peing put quite out of mens mpndes, Formen are taugbt by 
 their workes to fane themfelues from Purgatoꝛie oꝛ at che teak 
 to deliuer themfelues out from thence,as though faluation were 
 not pet giuen vs, and tt were neceflarie to come vnto ic. bp other 
 meanes then bp faith alone, which bowe it vifagreeth with 
 the Scripture anda Chaittian life there ig no man that doch not 
 fee , buche that ſeeth nothing in the Scripture. For thus the 
 
 bolp © 
 
 , ‘ 5 wet 
 per a 2 PLN NR N A a a en 
 
 ’ 
 ; 
 
I : BY GRACE WITHOVT WORKES, . 141 
 holy Scriptures do teach euerie where, that who ſoeuer doth 
 not receiue ſaluation hp meere grace, through fapth before all 
 woꝛkes, be hail neuer be partaker thereof. And that who ſoeuer 
 referre their good workes,not to the profite oftheir neighbours, 
 but to their owne commoditie, being more carefull of thetr owne 
 | faluationthen of their neighbours , haue no goon workes at alt, 
 All the workes of thele are voide of fayth, and infected with pers 
 | nitioug errour, It had bin qreatlp to be withed that Purgatoꝛie 
 had neuer bin inuented , and neuer mention made thereof inthe 
 pulpit, for it hach bin caufe of fuch hinderance to Chꝛiſtian vert 
 tie and ſyncere truth, ag cannot be recouered. For we fee it now 
 bꝛought to paſſe by the meanes of Satan,that almof al pꝛayers 
 are Divected to onelp Purgatoꝛie, with this vngodly and pefkis 
 Ient opinion, whereby milerable men thinke that they fhalbe re- 
 Deemed from thence, and obtaine fatuation bp the workes of men, 
 Thereby the riches of Baptiſme and fapth are had inno repu- 
 tatiõ, and they atthe laſt of Chꝛiſtians become Deachen, D moſt 
 pernitious abomination, Chpiftians ſhould be taught ag Chꝛiſt 
 and Paul teach them, that after Baptilme and abſolution from 
 ſynnes they ſhould fo liue , that thep ſhould be readp euerp haure 
 toreceiue death, with deſire looking for the revelation of ſalua⸗ 
 tion already received. Now by the opinion of Purgatoꝛie thep 
 ‚are made {ecure andfloehfull , fo that thep differre the ſtudy of 
 godlines cuen to their death , and chinke bp contrition and cons 
 feffion thep ſhall amend all things, ag though there were Come 
 ſynnes rematning for which ehep mutt Ko inte jpurgatopie, thep 
 hope that by Wales for che departed, and other bequetts that 
 thep.are perfuaded to make in thetr teſtamẽts 02 lat willes,thep 
 fhalbe reveemen out of purgatopie, but theſe miferable menare 
 inthele chings btterlp decetucd , and thal at length trie them ta 
 be farre otherwile, 
 Bythewashing of the new v birth, He ſetteth forth the grace 
 
 of Goo giuen to vs J in Baptifine,wich wordesweriefullofpraie 
 
 and commendation. Ibe callecy Baptiſme awathing , whereby 
 not the feeteant hades, bucithewhole man is at once wafhen} 
 purificd and ſaued, fo that to che ſumme and inberitaunce of fal: 
 uation there is neede of nothing bucanelp fapth inthis: qraceof 
 Gov, that it map remaine and be acknowledged the morke of 
 grace alone, that weare ſaued without allour mogkes and mes 
 
 12 
 

 
 
 
 
 } . eh 
 | 142 A SERMON OF SALVATION ~~ 
 | tits, and fo alfochere map remaine in ba pure loue, pzaiſe giuing 
 otthankes, and glorie of che diuine mercie, without all glopie and | 
 
 pleafing of our felueg in our. owne frength andendeuour, as it 
 bath bin already fapd often and atlarge. Dumane righteoufnes | 
 is allo awathing , but not whereby the whole man ig fo wathen, 
 but that Phariſaicall wahing , whereby onelp the apparelland 
 veſſells which are outward, are made cleane , whereof itis ſpo⸗ 
 ken Watth. 23, CUhereby it commech to pafle chat men ſeeme 
 bnto themſelues pure,but inwardly neuertheles thep remaine ful 
 Baptifme of filthines. Therefore he called Baptiſme not a copporall op out⸗ 
 what maner ward walhing, but the wathing of regeneration oꝛ new birth,bp 
 g wathing it which not thoſe thinges that are outward,are malhen;and onelp 
 ; the outward man made cleane, but che whole nature ofman is al: 
 fered and changed into an other nature , that ts „the carnall nati: 
 uttie is thereby deftroped, with all the inberitaunce of ſynnes 
 Saluation cö- AND perdition, i herebp be againe witneſſeth, that our faluation 
 meth not by is giuenbs at once, ſo that itis notto be gotten by woꝛkes. For 
 workes. not one oꝛ two members are mont to ke boone yas the handes or 
 feete, but the wholeman, which can not worke this that be map 
 be bonne aman, but is firſt boꝛne that he map worke  Likewile 
 out workes donot purifie 02 faucds , but when as before we are 
 pute, iufified , and faued , we worke freeipthofe things, which 
 map be profit to our neighbour, and honour to God, And this is 
 the fimple and pure knowledge of thediuine grace, whereby a 
 manlearneth to know both God and himfelfe : to praiſe God a 
 lone, to bumble and cat downe himfelfe sto truft in God/ to deſ⸗ 
 peire of himfelfe, Chis doctrine of faluation thep maruelouflp 
 binder, which vꝛge men wich lawes, precepts, and workes, and 
 
 
 
 teach them to ſeeke thereby to be ſaued. 99911, 
 And the renewing. Chatthis walhing aud new birth map be 
 He chat is moze fully vnderſtood, be hath added , the renewing, that thou 
 
 iad — maieſt onderftand, that be that ig truly baptized, is become anew 
 come a new Matt; and a new creature,enbuedwith anew difpofition, which 
 creature. nowis farre otherwiſe affected, loueth, liueth, ſpeaketh and vorh 
 farre otherwife,chehe was wont oꝛ could before So the Apoſtle 
 
 fapth,@al. 6: In Chrift neither circumcifion auaileth anything, 
 
 nor vneircumcifion; that is, no woꝛkes ofthe awe areofanp 
 
 value oꝛ importaunce, butanew creature. Asif he ſhould fap: 
 
 Saluatiõ can noc be perfected by topning togither certaine goon 
 
 * workes, 
 
 
 
i BY GRACE WITHOVT WORKES. 143 
 Mworkes, but the whole man mutt be at onte renewed, and bis na: 
 
 ture chatiged, whereupon true good workes will follow of them⸗ 
 felues, not bp peecemeale „but togither wich great plentic, OF 
 
 this new birch, whereby the whole man ig renewed, Chꝛiſt (pea: 
 
 ketb Joh. 3: He thatis not borne againe, can not fee the king- 
 
 dome of God. ere againe it manifeſtly appeareth, that na: 
 
 thing ts here done by our workeg, but chat it behoucth that man, 
 
 how great foeuer he be, muff die, and be chaunged into another, 
 
 which is Done in Baptilme , if we beleeue. The condenmed allo The cödem- 
 halbe borne againe in the laſt dap, but they hal not be renewen, at halbe 
 they thall remaine vncleane, as thep were here,andasthepwere porno ce” 
 boone of Adam. Therefore that he might {peake rightly of Bap: newed, 
 tile, be calleth it the wathing of the new birth , whereby thep 
 
 that are boone againe are alforenewed. Df this new birth many 
 
 things are to be found bere and there inthe Scripture, becaufe 
 
 of which alfo Gov callech bis word and Golpetl a wombe and 
 
 mattir, ag Elai 46: Dearken all pe that remaine of the houfe of 
 
 Ilraell, whom I haue borne in my mombe,ag mothers are wont 
 
 to ſpeake oftheir childꝛen. De therefore that beleeuech the Goſ⸗ 
 
 pell, is ag tt mere conceiued in the Wombe of Gon, ¢ from thence 
 
 bone a new man, and like vnto God +: TÜhereof we will in an 
 
 other place {peake moze, Row it ſhalbe fufficiene,tohaue lear⸗ 
 
 ned by thele mords,how our workes are nothing in fulfilling the 
 cOmaundements of Gov, and that it is amad thinge to attribute 
 
 here neuer ſo litle co our owne ſtrength; ſeeing that it ig kayth a⸗ 
 
 lone, wherebp man is at once boꝛne againe,e renewed, There: 
 
 fore bnderſtand this that good workes muſt folow a new creas 
 
 tire, but to attaine onto righteouſnes, ¢ that new creature thep 
 
 are able to belpe nothing at all, . ST ¥ 
 
 Mo otherwile ig the grace of Gon wont-to renew man, then How the 
 
 as if God Hould turne fome drie and withered blocke into a new. an 
 greene ‚and florifhing tree, which may afterward bringe forth man, 
 
 feute plentifullp, For the grace of God is agreat, trong, verie 
 mightiesandmeruclous effectual ching, iclpeth not in the minde, The grace of 
 asthe Schoolemendjeamed: tt ſſeepeth noe , 02 ts Horne, ava God excee- 
 painted table beareth a picture : it (elfebeareth.quiveth, bꝛgech, ding —— 
 dꝛaweth; chaungeth , and worketh all thinges in men, fo, that a —— 
 
 ; peration. 
 
 euerie one map feele and baue experience of it. It felfe in deede ig 
 Hyd but the workeg of it can not be hyd, but do witnes of it, as 
 
 tai 
 
: ely 3 
 144 A SERMON OF SALVATION h 
 
 theleaues and frutes po of the tree, of what nature it ig; There: 
 fore the Scholemen Thomas and Scotus do vngodlily detrace 
 from it , who attribute no moe Onto it, then that it Doch adorne 
 the workes of nature „and is a helpe chat they be brought to pers 
 fection. For itdorh not adoꝛne or helpe onclp , but ic alone woꝛ⸗ 
 keth thoſe thinges that be good, neither doth it worke them ones 
 Ip , but doth rather chaunge and renew the perfon, For it exhi⸗ 
 biteth the walhing of the new birth, and of renewing ‚not of 
 workes onelp, but much rather of the whole man, De that hall 
 preach thele things of grace, ſhall trulp and fullp commend it, 
 Which Paul endeuoured todo when be (aid: He hath faued vs 
 by.the washing of the new birth, and renewing of the holy 
 Ghoft. MRothing can be done here bp topning of workes togt- 
 ther, the nature mutt needes be chaunged, whereupon it cometh 
 to paile , that thep that truelp beleeue mutt {uffer manp thinges: 
 for grace woꝛketh in them, ¢ declarech it {elfe prelent, Dereunta 
 pertaineth chat laping of the ı ı 1.1Plal. The workes ofthe Lord 
 are great , fought out of all themthat haue pleafure therein. 
 What ave thele workeg ? Cie are thep, by grace in Baptilme 
 made the great, new, and regenerate workeg of God. Is it not 
 a great thinge fog a man byandby to be faued, and delivered from 
 Ipnnes,death,and bell ‘therefore be ſayth: ſought out of all chem 
 that haue plealure therein, For by this new birth Gon hath found 
 aut, and done what focuer men can deſire. For what els bo men 
 couct anddelire, but ta obtaine faluation, tebe delinered from 
 
 ſynne, death, and bell? ; thee 
 Of the holy Ghoft. Lattly,that he map the moze expꝛeſſe che 
 greatnes and beriue of grace, he attributeth this wathing of the 
 new birth,and renewing,to the holp Ghoſt. For this waſhing is 
 fo great , and of {o weightie impoꝛtaunce, that no creature but 
 the holy Ghoſt alone is able to perfourme it. But how much, 
 moſt excellent Paul, Doo thou condemne free will, the great 
 good workes of the proud holy ones, chat ig, the merits of hypo⸗ 
 critesꝰ In how bie a place doett chou ſet our faluation,and again, 
 how doeſt thou bring it downe to vg, and placeft it neere vs, pea 
 euen within bs? bow purely ¢ (pucerely doeſt thou {et forth grace 
 oe the in thele worwes ? Ciberefore worke what ſoeuer and haw much 
 ¥newe birch loeuer thou wilt, it is vnpolſible for a man to be renewed, and che 
 & renewing perfon chaunged (without which no woꝛkes acceptable to Gov 
 can 
 
 
 
 
 
„uk 
 BY GRACE WITHOVT W-ORKES, 145 
 
 ‘can be done) but bp the wathing of the newe birth, and the re- 
 newing of the holy Ghoſt. Chat we map plainly {ce in thofe hy» 
 pocriticall counterfattours of workes. For thou thalt fynde none 
 harder, none pzouder ‚none ſo rath and haſtie {pirits. For thep 
 are bꝛoken, and noc renewed, invurate „obffinate, confirmed bp 
 ‘continuance, coucring in Deeve and fome what adorning that 
 old Adam by thofe their counterfaite good workeg , but in che 
 meane feafon there doth not any whit appeare any chaunge of 
 naturein chem, thep continue fill in the clones of their cop- 
 rupt fleſh. D, what a pettilent people ts this , and in how great 
 indignation of God are they , when asin the meane tyme thep 
 
 thinke that chepficin Gods Tappe? Mowe whereas the Apo: Wathing of 
 ftle attributeth this wathing of the newe birth , and renewing the new birth 
 
 tothe holy Ghoſt, be ſayth the fame which Chri doth John 
 
 3 , where be fapths Except a man be borne againe of water ‚ne holy 
 and of the Spirit, he cannotenter into the kingdome of God, Ghof. 
 
 For that which Chrik fignified by water, the Apoftle cal: 
 leth the wafhing , fo both made mention of newe birth and of 
 the bolp Ghoſt. And we mutt marke that that which is ſpoken 
 bere of the holp Ghoſt both bp Chri, and the Apoftle , mutt 
 not be referred to that Papiſticall confirmation, ag they call te, 
 
 for both of them referred to Baptiſme that whichis bere men: 
 tioned concerning the holy Ghott , who when the bodp is was 
 fhed with water , noth himfelfe worke the newe birth , and res 
 newing by faith which Chat called, to be borne againe of the 
 
 ſpirit. (Hie read inthe Actes ofthe Apoſtles, thafthe Apottles 
 
 bid eftfoones lap their handes on them that were baptiſed, and 
 
 that fo the holp Ghott came Spon them bp aviliblefigne , which 
 
 the Papiſtes alfo {natch to their confirmation. But ag that was 
 
 Done, that the beleeuers might by a vifible fiqne be endued 
 
 with the holy Ghoſt, to preach the Golpell in Diners languas 
 
 Kes ‚To it continucd onely the time thereof, vntill the doctrine 
 
 of the Gofpell was commended to the worlve bp fufficient 
 
 fignes , wherefore it ig nowe long fince worne out of ble: but 
 
 that a certaine ceremonie hath come from thence euen vnto 
 
 bs , of laping banves on them , which are ordained Mi: 
 
 nifters 02 Pꝛeachers, which is nowe brought into an on: 
 
 godly and pernitions vſe: but of chefe thinges in-an other. 
 place, ade | 
 
 Kk 
 
 > 
 4 
 
146 A SERMON OF SALVATION 
 
 VVhich he shed on vs aboundantly. See how notablp the 
 Apofkle fertech forth grace. He fapth not that the holy Ghoft 
 was giuen „but (hed , and not that onelp , but then aboundantly. 
 For be cannot fufficiently extoll and magnific grace, and the 
 worke thereof, and we, alas, count it fo vile in refpect of our 
 The workes workes, Tt were a dithonou to God and to his holp Spirit, if 
 of — when he hath plentilully ſhed it ppon vs, there chould as pet be 
 Pe our (alu, Lome thing wanting neceflarie to righteoufnes anv faluation, 
 tion without Which we are able to perfourme, ag though the workes of fo 
 any addition incomparable grace could not be fufficient. And Paul furelp 
 — our owne might be reproued of lying, which had not ſpoken all thinges 
 orbes whereby we mutt be iuſtified and faued, when be afftrmeth that 
 he doth it. But ag he wpitech , fo it is: no man can attribute ſo 
 great thinges to this wathing and regeneration, no man can 
 fo much prefume of them, but greater thinges map he attri⸗ 
 buted vnto them, andthou oughteſt to promife to thp f{elfe moe 
 * thinges of them: noman ſhall beleeue fo great thinges, but be 
 ſhall recetue greater. Foraſmuch as thoſe good thinges which 
 God hath giuen, are fo great and ſo vnſpeakeable, he would 
 haue them bere come vnto bs being included and bpd in his 
 words and kayth. For the nature ofour prefentlife cannot beare 
 them being manifeft , andtherefore it mult perifh , when thep 
 beginne to be reuealev, that man mape bp thefe ineffimable | | 
 riches , which be nowe pofleffeth by fapth, beasit were final: | 
 lowed bp, and banith awape, Hie are already abounbantly i tus 
 Tificd by fapth without all our owne merit, therefore Ohpitt 
 fayth, Soh, 3 : God fo loued the world, that he hath giuen his | 
 only begotten Sonne, that who foeuer bekeeuerkit inhim,should | 
 not perish , buthaue euerlafting life. Bebalo, thep that beleeue, 
 haue already euerlaffing life, ı and therefore vndoutedly are iu⸗ | 
 ffified and holp without all their owne labour ormeaneg! that | 
 thou maieſt (te, that nothing but grace and mercie is plenti- | 
 fully powꝛed bpon bg, and that our wozkes could auaile nothing | | 
 hereunto, 
 Thou wilt perhaps fay: Thou canſt net preach fufficiently, 
 An obiedtiö. that the grace and mercie of Gov doth morke all things in bs, | 
 and that no refpect is to be had of our workes, to the attaining | 
 of faluation , but how commeth it co pafle chen, that the Scrip: 
 ture fo oft? wimeliech that they ſhalbe which haue wzꝛought 
 
 goon 
 
 
 
 
 
 
 

 
 | 
 | 
 | 
 
 a 
 } 
 
 — 
 
 BY GRACE WITHOVT WORKES. 147 
 
 N goon workeg? As John. 5: Theyshall come forth, that haue 
 
 done good, vnto the refurredtion of life, but they chat haue 
 done euell vnto the refurrection of condemnation. And Rom,2: 
 
 Honour and glorietothem that dowell, wrath and indigna- 
 
 tion torhem that do ill. ie read many fentences here and there 
 
 inthe Scripture like ontothefe. Jaunſwere: Asthe woꝛdes The anfwere. 
 - found, fo take them without all glofle, fo2 it ig euen fo, chep that | 
 do well fhalbe faued, thep which vo otherwile , ſhalbe condem: 
 ned, But herein many erre from the truth of che Scripture, in 
 _ that they iudge workes according the outward appearance, con- 
 trarie to the Scripture, which teacheth that no man can do good, 
 wbhoe is not himſelfe goop before, and by workeg no man can ged good ac- 
 
 Works muft 
 not be iud- 
 
 become good, but workes take their goodnes of the worker,and cording to 
 
 he becommeth good bp the wathing of the new birth, and bp no the outward 
 thing els, Thig Chꝛiſt meant Wath, 7. ſayng: A corrupt tree “PPearancss 
 
 _ can not bring forth good frute , neithera good tree euell frute. 
  Giherefore make the tree either good o2 euctl , and it will bring 
 
 ſoꝛth like frutes. Dppocriteg oftentimes do workeg like to the 
 
 workes of the Godly, pea fomettme hauing a goodlier thewe, 
 
 — fo they diligently prape , fatt , giue almeg , and pretend a mer: 
 uelous bolines, but Chrift callech hele heepes clothing, where: 
 with mot burtfull wolueg are clothed anv hidden. Foꝛ none 
 of them is of a true bumble, meeke, and bountiful heart, which 
 chey chiefelp declare when thep are rebuked , when their boli: 
 | nes isreproued: for chen being thep forth their naturall frutes, 
 
 whereby thep are knowen. Cole are, rathe iudgementes, 
 impatiencie, ftubburnnes, obffinacie , fclaundering , and {uch 
 like, It is true therefaꝛe, he that voth well, ſhalbe faued, that 
 ig, bis faluation halbe manifest, but he can doe no good at 
 
 all, if be be not before regenerate bp the wathing of the newe 
 “birth, For what good workeg can one worke in the olvenes 
 of the fleihe , and bp the ſtrength proceeded from Adam , they 
 
 are the good morkes which Paule here condemneth , faping: 
 Not by the workes of righteoufnes which we had done. hep 
 ate in deede good workes done inrighteoutnes , but not before 
 God, who fire hath refpect to the perfon, & then tothe workes, 
 ag we read Gen, 4, that he had reſpect fir to Abel, then to 
 bis facrifice, ag be firft curneth himfelfe from Cain 5 and then 
 
 ftom bis facriüce , although according to the ontwarn appea- 
 Ki 
 
 ) 
 
 
 
148 A SERMON OF SALVATION : 
 * it was as good a facrifice and werte- as the Berifip 
 
 Through Iefüs Chr —— This be: added that be map 
 krepe bs vnder the winges of Chatk ,agchickensarewmonttobe — 
 preferucd under the winges of che hen: for thus Chꝛiſt fapty 
 MPatth.23 : Ierufalem, lerufalem , how often would I haue ga~ | 
 thered thy children togither, asthchen ¢ gatherethher chickens _ 
 vnder her wınges , and ye would not? Ann herebp the nature of | 
 a truc and right faith is taught, For tt ts nothing which fome 
 fay: Sbeleeve in God almightie, as the Tewes and manporher 
 arc wont, and do therefore recetue cozpozall benefitesofGov, | 
 
 What a true It is a true and liuelp faith, whereby thou belecuett in God, | 
 & lively faith howbeit bp Telus Chait, irk that thoudsut not that God is 
 belccueth. | come a merciful father bnto thee, which hath pardoned all chp 
 finnes , tin Baptilme bath adopted thee for his fonne and heire, 
 that thou maieſt certatnip know that thou art ſaued. Againe, thou 
 muff alfo knowe tbis,that that was nor bone freelp,neicher with» 
 out fatiffaction made tothe diuine tuftice, Fortbere canbe no | 
 place in thee for the diuine grace and merep toworke ſaluation, 
 and Co giue thee eternall good thinges, vnleſſe the tuftice of Gop 
 be before moſt fullp facifficd, For Choi wirneflech Watth. 5: 
 One iote,oronetitle of the Lawe shall not ſcape, till all thinges 
 be fulfilled. Chat which ig {poken of the grace and qoodnes of 
 God, can not come but to thom which vo moſt purelpanderactip 
 obferue his commaundements , according to that laping Wich, 
 2: Tühenäasche Jewes did Prefume of the goodnes of God to⸗ 
 ward them, and did alwapes promile bnto them felues peace, | 
 faping : Dow can God be alwapes angrie, ts the fpirit of the | 
 Hod MHhoptened ? It ig aunfwered them: Are not mp wordes — 
 good bnto Lim that walkech bpatabtly ? Ciberefore tt ſhalbe 
 lawfull for none co attaine vnto the aboundance of grace ‚unleg | 
 Thouch we Be bath before mott exactly fatiffied the commaundemits of Gov. 
 coulde and Mowichathbin ſpoken at large „that our wozkes arenothing 
 fhould fulfil befoge God, whereby we can not fulfill fo much as the leat coms | 
 the commati- maundement of God, how much leffe hall we be able fo to fa= 
 — — of tiftie the iuttice of Gov, thac we map become worthie of bis | 
 Toul pe Stace? Moꝛeouer, ik we were ableto fulfill all the commaunde⸗ 
 ae nothig ments of God, andin all hinges to fariftie his tuftice, notwiths 
 ofhim,  fanding we hadnot ag pet beferuen grace andfaluation , 99— | 
 ould 
 
 
 
 
 
 
 
—— ——— | 
 BY GRACE WITHOVT WORKES, 149 
 
 Wwould be therefore owe it vnto vs, foz that be map bp the right 
 of creation require as Due (eruice,all chofe things ofvs bis creas 
 tures, created to liue vnto him. therefore it ſhould pet come 
 of grace and mercie , what foeuer ſhould come from him to bs. 
 This Chrit : rm verie well Luke 17. ger in a pata: 
 ble : VVhich of you hauing a feruaunt plowing orfeeding cat- 
 tell, would faye vntohim byandby , when he were come from 
 the ficld: Go, and fitdowne atthe table? and would not ra- 
 ther fay tohim, dreſſe wherewith I may ſuppe, and girde thy 
 felfe , and ferue me, till Ihaue eaten and dronken,-and after- 
 ward eat thou and drinke thou ?Doethhe thanke thar feruaunt, 
 becaufe he did that which was commaunded vnto him ?Itrowe 
 not. So likewife ye , when ye haue done all thofe things which 
 are commaunded you, fay, VVe are vnprofitable feruaunts:we 
 haue done that which was our dutie to do. 
 Seing thenthat heauen is giuen of grace, and for no merit, 
 euẽ onto thole,if there were any ſuch, which haue done all things 
 that were commaunded them, according to that promife : Ifthou 
 wilt enter into life, keepethe commaundements : what hall we . 
 boatt of our good workeg , which although thep were moſt abs 
 folute,pet hould thep be vnwoꝛthie ofheauen,butinafmuch ag it 
 is giuen bs bp the free and mercifull pꝛomiſe? Dereupon (für __ 
 that we mut fo fatiftie the diuine iuttice , ano pet notwithttan: We had 
 Ding out workes arenot able to attaine thereunto, whereunto if no gous 
 they ſhould attaine,pet hould thep deferue no grace 02 faluatib, fatisfie the 
 for that they are before due) God ſirſt gaue vnto bs aman, which divine iuſtice 
 ſhouid fatiffie che diuine iuftice for vs tn all thinges. Againe, he for vs. 
 Hath bp the fame man beſtowed this grace and bountifulnes v⸗ 
 ponds, that albeit we without our owne merit and worthines, 
 pea hauing eueldeferued and being unwozthie,do recetue grace, Not by our 
 pet it conuneth not onto bs altogither freelp and without all me⸗ our by Oe 
 rit, for we haue it thꝛough the merit and ſatiſfaction of Chꝛiſt. Chun 
 Wihereupon aul ſayth Wom, 5: As by the offence of one finne are we fayed. 
 came onall mento condemnation : fo by the iuftifying of one, 
 thatis,of Jeſus Chait, the benefiteaboüded toward all mento 
 the iuftification of life. Chat is: As without all our merit , and 
 otwne worke we fell into fpnne, being bogne ſynners, ſo againe 
 Without all our merit and meanes, we are redeemed from: finneg, 
 bp the wathing of the {pirit bogne againg che * of Gdd, pars 
 + | iij 
 
 
 
150 .  & SERMON OF SALVATION 
 
 takers of grace and ſaluation. And this isthe caule why the A⸗ 
 poftle where be {peaketh of faith and grace, ig wont ta adde, bp 
 Jeſus Chriſt: whereby (urelp he would giue bs to bnder and, 
 that none ſhould count tt ufficient , if belay : 3 beleeue in Gov, 
 Chꝛiſt being neglected. De thattrulp beleeueth, mu acknow⸗ 
 ledge, that bis faith can notbe acceptable to God,pea that it can 
 be no fatth at all, ik allthe commaundements of God be not be: 
 fore fulftilen, which feeing it is aboue thp abilitie, (and if it were 
 not, petnotwichianding thou hadit perfourmed nothing , but 
 that chou aughteſt, and hadſt ag pet merited nothing, hauing ful- 
 filled cuen ailthe commaundements of God ) thou hat neeve of 
 another, which in all chinges map fatiffte the diuine iuſtice for 
 thee, and map alfomertt beauen for thee. Now this other is our 
 Loyd and Sauiour Telus Chait, whohach for thee fulällen che 
 whole Lawe, and merited for thee, that God now according to 
 bis tuftice cannot but giue heauen vnto thee, andinall hinges 
 acknowledge thee for bis fonne and heire, And this is atrue and 
 found kaith, which trufteth in God bp Chꝛiſt, and is cers 
 taine that by his merit tt hath already receiued of God faluar 
 tion, which ſhortly after halbe reuealed with bleſſed aboundance 
 
 of felicitie. 
 Chriftian Meither can any other be called Chriftian faith , but that, 
 faith. wherebp itis beleeued , that by Chꝛiſt do come onto vs both fa: 
 
 tiffaction , which we oweto the tuftice of Gon, and the gift of 
 
 faluation, which we our {elues by no meanes, if the Lawe could 
 
 even be fulfillen of bs, canmerit, CAhereupon Paul Rom, 4, 
 
 We haue all apt): Chriftwas deliuered to death for our fynnes, and rofe 
 things necef- againe for our iuftification. Chatis, bp Chri we baue receis 
 fary to falua- ued, not onelp remiflion of fpnneg , but mozeouer alfo , that bes 
 tion, not by fore God we are accounted righteous,¢ che fonnes of bis grace. 
 a owen. To the lame effect alfo tendeth that which he fapth Rom, 3 + 
 but by the Whom God hath fet forth to bea reconciliation through faith 
 merit and = inhisblood.C@ibere agatne me tearnt, that it is true faith which 
 aay of truſteth intheblood of Chꝛiſt, and beleeuech that therebp tt hall 
 clus Chrift. opraine race, Tübereag thou beleeuct that he hath then big 
 blood for thee, thou recetuett fatiltaction: in that thou acknow⸗ 
 
 ledgeſt him the reconciliation , thou conſfeſſeſt that bp bis merit 
 
 the diuine grace and faluation Do come vnto thee, Ce haue all 
 
 things without our owne merit and meanes, but not without the 
 
 merit 
 
 © 
 
 
 
il BY GRACE WITHOVT WORKES, t5r 
 
 mæerit and meanes of Chri, who hath for this caufe then hig 
 bloov, Ülherefore chat we map allude vnto p parable of Chit, 
 
 we mutt containe our ſelues onder bis winges , and not bpon 
 trult in our felues flie our, and contend to come vnto God, other: 
 
 wife we thalbe a prape to the hellith kite, For as tt hath bin oftẽ 
 
 ſayd, ourrighteoufnes , our merits , pea and our faith Hall prec 
 
 naile nothing without this our medtatour Chit. And therefore 
 
 he fapth Joh. 1 4: Noman cömeth vato the Father, but by me. 
 
 And in the whole Golpell what other thing doth he, but enve: 
 uour to take bs out of our ſelues, and to tranfferre vs to himfelfe 
 
 bnder bis winges, that we map trult onelp in bis faciffaction © 
 and merit? The fame the Apoltle alfo teacherh in che wordeg 
 
 That we being iuftified by his grace, should be made heires 
 according to the hope of eternall life. De {apth that we are iuſti We arc iufti- 
 fied,not bp our owne workeg, but by the grace ofthe fame Jeſus fied by the 
 “ Chik, Chat is, we are therefore tultifien , for that Chritt hach a * * 
 the grace of the Father, hauing kulfilled his will in all thinges, hriſt Ielus. 
 and thereby mericed eternall life. For ſeeing that he hath no 
 needeof this merit, be giveth it onto vs which beleeue inbim, 
 that before God all his thingeg may be imputedto vs, and by 
 them we mapreceinefaluation, See, how rich a thing found 
 faith is, and how gréat good things it bꝛingeth with it, See alla 
 — How precious a thing the Gofpellis, and how great atreafure 
 it is to baue tepurely preached: and contrariwife , how great a 
 
 diſcommoditie there ig, there itis not preachen , o2 not rightly 
 > preached, the'tnuentions of men being mingled with it,o2 chruft 
 in ſtede of it. Cake heeve therefore of füch veceiuerg,and of their 
 
 counterfet fatth, reſt not in chp felfe,buc get thee under p winges 
 — of Chik, keepe thy lelfe unver bis protection , trut that chou 
 art heire of eternall life, not by thy owne righteouſnes, 02 grace 
 | Which chou bak receiued , but whereby he ig righteous and ac: 
 ceptable before Goo, Dereunto pertaineth this laping JPfal.gr. 
 He willcouer thee vnder his winges , and thoushalc be fafe vn.. 
 _ derhis fechers. And in the Songe of Salomon it ts fain: My 
 | fpoufe isa doue, building her neaft in the caues of the rockes, 
 and in theholes ofthe wall , that ig, in the woundes of Chit. 
 
 
 
 And thig in deede iga true Chaittian faith, which reſteth not in ic 
 felfe ag the Scholemendzeamed , but repolech it felfe wholy in 
 | K ij | 
 
 | > RUE » gi * Pr . ai. 
 
152 A SERMON OF SALVATION BY GRACE &c. 
 Chꝛiſt, and asic truſteth in him ‚fo it veftech in him, hauing re: 
 
 ceiucd eternallfaluation. Cihereas be faith that we are made ' 
 
 heires of eternal life according to hope, befive thache proucth, 
 
 tiat we without all our owne merits, by onely bope of grace are 
 
 bone againe beires of eternall life, and bo not become beires bp 
 woking , whereof we haue already {poken at large, be alſo tea⸗ 
 cheth his, that our faluation and eternall Life ig as per bid, ak 
 though, it we beleeue, we do verely polſeſſe it, andthis body 
 being put of, andthe kingdome of Chzilt revealed , all thinges 
 fhalt appeare mantfettlp, ; 
 
 The weapons of this text. 
 
 Ourowne This text fighteth moſt mightilp,and with molt plaine woꝛds 
 
 sehr againt all rightcoufnes and good workegof mans reafon and 
 
 workes are free Will, For the woꝛdes are plaine.Not by the workes of righ 
 
 no power to teoufnes , which we had done, but according to his mercie he 
 
 faue vs. faucdvs, by the washing, &c. AU which wordes do vtterly 
 ouerthꝛow our righteouſnes, attributing all things top wathing 
 of the newe birth, and the renewing ofthe holp Ghott, to Cyrik 
 and bis grace. Dow can there notwithftanding anp prefumptton 
 as pet remaine in vg ? Cüherefore let all lacred and prophane 
 lawes haue a fapre thew : let all facrificing pꝛieſts, monkes, and 
 nunneg boaft ofthemfelueg: let all religion’ and Honeft men and 
 women ſeeme goodly in outward appearaunce: let them euen 
 raple the dead: if faith in Chrift be ablent.whereof we haue now 
 fpoken {o much, all theſe things aretono purpofe, Theſe mot? 
 falle ſhewes do ag pet deceiue the whole world, and ſeduce almoft 
 euerte one. Chey makethe Gofpellobfeure, and ertinguith the 
 faith of Chꝛiſt: AU their workeg and orders, although thep ape 
 peare goodly, and thep thinke them to baue merited neuer {a 
 much do auaile no mozerunto faluation, then the workes of 
 beaſtes, 02 of artificers , whereby thep do maintaine themfelueg 
 and theirs , pea thep do moſt hurtfullp hinder it. Therefore that 
 JI map conclude , take heeve ag much as thou art able, of thele 
 wolues, Which under a faire pretence counterfet themfelues 
 fhecpe , and learne and accuftome thp felfe with a found faich to 
 cleaue brite Chak alone, 
 
= SERMON OF D. MAR. 
 
 TIN LVTHER OF THE KING 
 DOM OF GOD. 
 
 DERE he Drafinuch ag there is often mention made in the 
 N Pye new Tefkament of thefe wordeg, the kingdom of 
 | A \d heaué,the kingdomof God,} Kingdom of Chrift, 
 OR Cae and it is berp profitable and expedient for a Chris 
 od SS tian to know thele, to wit, chat they are nothing 
 ela, but remiffion offinnes,and grace preached and offered by the 
 Golpell, For inthis kingdom chou Halt finde nothing but grace 
 and goodnes, pardon and forgiuencs of ſinnes, loue and gentle: 
 nes: J therefore thinke it good to entreate fomewhat at barge of 
 the fate of this kingdom, and of foꝛgiuenes of finnes. The king: 
 Dom of Gov, whereby he reignech ouer all che Faithfull; and ag a 
 faithful king vefenveth,punilhech,rewardech;guineth,and pire? 
 cteth them, ec.chep againe from their hart truſt in bim,(uffer bis 
 fatherly chattifement and coꝛrection with a patient mind, and al⸗ 
 wayes ferue him through obediense,ig not wozldlp op tempopal, 
 but fpiritwal, Meicher conſiſteth it in meate and dzinke, 02 in ann The kingdd 
 Outward thing, but onelp iniuftification, quicting and confolati+ of God wher 
 onof the bart and confctence of man. IAherfore itis nothing els, imitconi- 
 but forgiuenes and taking away of finneg, bp which sonfrienceg g Heth. t 
 aredefiled, troubled, and Difquieted . For cuen ag a woꝛldly and A fimititude. 
 temporal kingdom tg oꝛdayned to this ende, that men map tine 
 quietly € peaceably one wich an other: So che kingdom of Gov 
 giueth thefe thinges {pirituallp , and deſtroyeth the kingdom of 
 finne,and is nothing elfe, but an aboliſhing and pardoning of of: 
 fences, God reigueth inthe hartes, inaſmuch as be workerhin 
 them bp bis 02d, peace quietnes and conſolation: euen as inne 
 worketh the contrarp,namelp;unguietneg,anguifh,and all kinve . 
 of euills Derein God theweth bis maieſtie anngraceinthistife; ~ °° 
 that he taketh away anv pardoneth mens finneg : and this is the 
 kingdomeof grace. Nowe when as finne with his gard, that is 
 Satan death, and heil, hall trouble man no moze, then at che laſt 
 
 
 
 
 
 
 
 
 
 

 
 Thekingdö 
 of God is 
 gouerned, 
 not by the 
 law, but by 
 the Gofell. 
 
 How Chrift 
 
 reigneth in 
 the kingdõ 
 ofGod. 
 
 Chrift put- 
 teth away 
 finne after 
 
 two fortes. 
 
 154 A SERMON OF THE 
 
 the kingdomofglorp,and abfolute felicitie hall be, | 
 
 Hereupon tt followeth: firk chat the kingdom of Gon ig culeb 
 oꝛ gouerned bpno law, no not bpthelawof Gon, much leſſe by 
 the lawes of men, but onely bp the Golpell,and faich i inGod, bp 
 which harts are purified,comforted,and quieted, whiles that the 
 holy Ghoſt pourech loue andthe knowledge of Gov intothem.¢€ 
 maketh man ag tt were one thinge and one {pirit with God: fo 
 that bis affectton ig {et bpon the fame thinge, he willerh and def: 
 rech che fame thinge,be feekcth and louech che fame thinge „that 
 God doth. either ſtandeth the cafe orherwife here, then tt doth 
 betweene two frendes, which beare good wil one to an otber,and 
 agree one wich an other in all thinges. Hereot it commerh;chata 
 man inthis kingdome of Gov ts perfect, mercifull, pitifull anv 
 bountiful toward bis neighbour , feeing that he knoweth by the 
 inftinct ofthe holy Ghott,chat God is of p Came affection toward 
 him,and coward all men and doth poure forth bis. goodnes plens 
 tifullp. Such affection of Gono man can know bp the lawe, but 
 onely by the ſpirit, and word of the Golpell. jane therefore thal 
 obtaine guiietnes,comfozt, and peace of the bart, 02 attaine vnto 
 the kingdom of God by anp law: And they which prefcribe manp 
 lawes,doe withdꝛaw men from the kingdom of God,to the king» 
 Donvof finne,wherein is nothing elg,but vnquietnes, anguiſh af⸗ 
 fliction, aduerfitie, and all kind of eutlls toꝛmenting the conſci⸗ 
 ence. Like ag on the contrary, in the kingdom and knowlege of 
 God;there ismeere toy peace,and confolation of harts. 
 
 Secondly:In this kingdomof Gon the Lor Chꝛiſt reignech 
 no otherwile,thenas a Matfer of an Dolpitall among the fickes. 
 poore,anddifealed, For vnto this kingdome none pertaine,but 
 finnefull and miferable men, vnto whome their finnes are foygia 
 ven. Dereupon Chpitt ſayth inthe Golpell Luke 6: VVobero 
 youthatare riche, which hauereceiued your confolation. But 
 contrariwife,the pooze, miferable, and {uccourles receiue com= 
 fort and top bp the Golpel: for Chrift came to call innere onelp, 
 and not the righteous, that all gloꝛy map: be referred to God a⸗ 
 fone | for that He foꝛgiueth ſinnes of his grace and meere merepy 
 Such aboliſhing oꝛ putting away of finne, wherein Chꝛiſt reig⸗ 
 neth as King of the kingnome.of Gov, isvone of bimafter two 
 fortes: fir thus, in that he remitteth, pardoneth and couereth 
 linnes.lo that Gon will not regard, remember oz reuenge them 
 | although 
 
q er Di WE ie ar 
 ar? 
 a» 
 2 
 
 KINGDOM OF GOD, “195 
 
 although thep be ina man. As it is in the 32 Plalme: Bleffed are 
 they whofe iniquities are forgiuen, and whofe finnes are coue- 
 red.Bleffed isthe man to whom the Lord wil notimpute finne, 
 in whofe fpirit there is no guile. And in Eſay cap.43 God ſayth: 
 Jam,euen I am he,that formyne owne felfs fake do awaythine 
 offences,and forget thy finnes, fo that I vvill neuer thinke vpon 
 them. Secondelp thus, inthat he purgech o2 rather froureth 
 finnes bp diuers crofles and afflictions. For they are two things, 
 toremitfinnes, andto weaken the body of finne that it map noc . 
 teigne invs. Ifa man belceue, and ig baptized,then all hig finneg 
 are forgiuen hiin. But afterwarde ſinne mut be fcoured or aba- 
 ted by manifolo afiliction and moptification, as long as be hall 
 liue. Sinne ickech in vs, as long ag the moꝛtal body remainerh, 
 but for Chrittes fake it ts not imputed inthe wrath of God, but 
 freelp remitted, andthe force thereof diminiſhed bp his fatherip h 
 chattifement. In fuch chaftifement foꝛ their amendement , true True Chri- 
 Chꝛiſtians haue had great comfort, peace, andiope, ag yaule jer 
 fapth Roms : Then beingiuftified by faich,vve haue peaceto- en 
 ward God,through our Lord Iefus Chrift,by vvhö alfo through 
 faith,vve haue had this accefle into this grace,wherin we ftand, 
 and reioyce vnder the hope of the glory of God. Neither that 
 onely,but alfo vve reioyce in tribulations, knovving that tribu- 
 lation bringeth forth patience, and patience experience, & ex- 
 perience hope. And hope maketh not ashamed, becaufe the loue 
 of God isshed abroad in our harts by the holy Ghoft vvhich is 
 giuenvnto vs. So thou haſt two thinges to be confivered: Che 
 rſt, that in this kingdom of Gon we are iuttified. Che feconve, 
 that by tribulation and affliction we are glorified, without which 
 ine cannot attaine buto glory. re 
 Thirdly, good Chrittiang are not knowen by this , when anp 
 fuffer manifold tribulation € chafifement, that the body of finne 
 map be weakened, and chep brought to amendement. For berein 
 they doc altogither differ amonge them {elues,one ſuffereth this, 
 another that: one is chattiled thus, another otherwile, fo that e⸗ 
 ten the very Apoſtles did not loue and fuffer altke Wut hep are 
 knowen tn forgiuenes of finnes,o2 iufificacion bp fatth, wherein 
 Gor turneth hig anger fromthem, ereceiucth them vnto grace, 
 and counteth them for bis deare childgen , and imputeth no firme 
 to them bnto condemnation, Herein are all alike, euen ag all 
 
—ã a 1: de. 
 
 156 | A SERMON OF THE 
 liue onder one beauen. Therefore they poe moſt groffelp erre ¢ 
 fumble, which mealure Chriffians bpmaners, workes, and the 
 outwarde maner of liuing, even as the Pharifees were wont to 
 Dog, and Did therefore finde fault with Chri, for that be did noe 
 obferue their ceremonies, but was a frend of Publicanes and fin: 
 ners, 4s that joharife ſayd within him felfe Luke 7: Ifthis man 
 were a Prophet,he would furely haue knowne who, and wvhat 
 maner of vvoman this is, vvhich toucheth him : for she is a fin- 
 AGmilitude Mer. Heare nome anerample of thole thinges which are befoze 
 fapd : 4 Phiſitian which goeth about to cure che ficke , doth firk 
 promile him health bp the aſſiſtance and helpe of Gov, whereby 
 ‘be putteth him in great hope and comfort, Afterward he begin: 
 neth topurge, ta clenfe and ſtrengthen, and fuch like thinges, 
 which make to che recoucring ofhealch: So Gon allo, whenhe 
 _ bath remitted finnes, and recetued man into the bofom of grace, 
 Doth lay on him all kind of afflictions, and doth ſcoure him, anv 
 renue him from day to Dap, inthe knowledge and loue of Good, 
 vntil he become fafe,pure and renued, which then at che Talk com: 
 meth to paile, when this moztall boop opeth, 
 
 Fourthly inchefe two partitions of the kingdom of Gon, tivo 
 Two fortes ſoꝛtes of men.are founde, which abule the fame kingdome of the 
 ofmena- grace of God, and the Golpell. Some become ſluggiſh and Hochs 
 bufethe full, faping : Telli finnes be pardoned freely of meere grace, 
 grace. and be wathed awap in baptifme, thereis no neede that I fhoulv 
 adde any thinge of mine owne. Other thinke contrariwife, that 
 thep thal put away their finnes by works, and fo trufting to their 
 owne merits,thep are proud and arrogant,and tn refpect of chem 
 felues contemne other , which voe not fo, Che firlt of theſe cons 
 - temne Gods grace : che other oppugne it, as not {uificient,and fo 
 they reprefent {wine and dogges. Now all this appeareth by the 
 Golpell,by which Chri reigneth inthe kingdomof God, For 
 fome abufe it vnto carnall liberties other contrariwile are pers 
 fwaned,chat it ig not {ufficient tofaluation,but that their woꝛkes 
 alfo vor helpe fomewhat,and by chis thep Deny and contemne the 
 grace of Gop. Hereof thou map read more in the Cpittle co the 
 
 Romanes,whereinthele two ſoꝛtes of men are plainly fee forth, 
 Fiftlp, this kingdomaf Goo , op remiſſion of finnes hath no 
 bounde oꝛ meafure , as that place of the Golpell doch verp well 
 fhew, where Peter al keth the Loꝛd: Lord, how oft shal my * 
 ther 
 
 
 
 Macch. i8.2 1. 
 22. 
 
 
 
 
 

 
 
 KINGDOM “PF GoD, 197 
 
 ther finne againft me,and I shall forgiue him? vnto feuen times? 
 
 "Telus fayd vnto him, | fay norco thee,vnto feuen times, but vnto 
 
 feuenty times ſeuen times, that is, ag often as thall be needefull, 
 
 "After this follometh aparable, which the Loꝛde there puttech we mut 
 forth wherein be mot ſeuerely anmonifhech vs,if we will not fal forgive our 
 outof the fauour of God , that we forgiue our neighbour bis of, neichbour, 
 
 ‘fences without all delay or grudging. Fopafinuch as God al: Coa 
 
 wapes forgineth vg innumerable finnes.Dur dette, whereby we +0 forgiue 
 
 "are bound vnto God,is ten thouſand talents, thatis, fo unmeafu: vs. 
 
 rable and great, that we are not able to pay tt with allour fub: 
 
 ftance,all our frength and workes, For we can put awap no one 
 
 ‘fnne. although ithe euenverp litle. Seeing therefore that God 
 
 ‘doth remit fo many finnes of bis grace tnhis kingdome, it ts 
 
 | meete,that we ſhould forgiue our neighbour afew offences, OF 
 
 | this kingdom of Gov, wherein finnes are forgiuen, the Scrip: 
 
 ' tute euerp where maketh mention,and ſayth, that the kingdom & 
 
 ‘dominion of Chꝛiſt doch extend from one ende of the lande to che 
 
 other. Solapth Dauid yofal.7 2: His dominion shall be from 
 the one featothe other, and fromthe fludde vnto the ende of 
 
 the earth, And a litle after be fapth x All nations shall ferue him. 
 
 | This alloche Angell Gabptell declared tothe Uirgine Marie 
 
 | Luke 1.where be ſayth thus of Chriff : The Lord shall giue vn- 
 
 "to him the throne of his father Dauid , and he shall reigne ouer 
 
 | the houfe of Iacob for euer,and of his kingdom shall be no end. 
 
 Theſe and fuch like places vo ſhew that the foꝛgiuenes vf finnes, 
 
 | teberin che kingdom of Gov doch efpeciallp conſiſt, bath no meas 
 
 ı fure 02 bound, | 
 
 | Sirtlp.bereofiwe map ſee, how bnchriſtianly thep poe, which Anvnchri- 
 
 „bringe forgiuenes of finnes toa certaine meafure , agchep doe, fıan thinge 
 
 | which meafure out their indulgences for prefcribev peares, with °° beste 
 
 ‘forgiuenes of the third, fourth, or halfe part. Foꝛ hereby thep nn 
 
 bringe the kingdom of God into a narrow and {ratte roome,and or Bose 
 
 ‚are iniurious to hismercy, forafinuch as there ig no ende of bis 
 
 kingdom, noꝛ meafure of his mercy. But whoſoeuer halin faith 
 
 call vpon thename of God, ſhall be faued,asoften asthe doth tt, 
 
 | Woreouer, when che finner Mall be ſoꝛy foy his finnes, the Lorde 
 
 Will no mozeremember them , as tt ts in che Pꝛophecie of Eze⸗ 
 
 chiel, chap. I 8. : 
 
 V4 Seuenthly , ag this kingdome of God hath no mealure or ti: 
 
 | 
 
 
 
 Id 
 I 
 4 
 E-. 
 
 ie 
 
| NR Be] 
 _ 358 A SERMON OF THE | 
 mits of forgiueneg of finneg, fo alfo ic hath no ende,but potato | 
 continually without cealling : albeit the fubiects of this king: 
 Dom Doe not abide init continually. firmely and faithfully, but do 
 often times forfake it, 20 the fauour and grace of God were cone | 
 tinually with jeter although he denied the Lorde, and reuolted 
 kfrom him. Cathe lame effect tendeth the parable in the Goſpell 
 whereof me haue now ſpoken. For the feruaunt,which would not 
 baue pitie of his felow ſeruaunt, did make him felfe vnworthy of 
 the mercy of God, div depriue him felfe of the kingdom of Goo, 
 which confifkech in pardontug of offences,as it te aboue mentio- 
 nev. Mere Ciniuerlitic Diuines of apregnant wit, ag they feeme 
 bnto them ſelues, and puffed vp wich knowledge, haue Difputen, 
 whether, and how forxiueneg of ſinnes doth come againe , when 
 man iterateth o2 renuech his finne , not knowing what thep fap, 
 But follow chou the plaine and fimple wognes of the Gofpell, to 
 Wit, that thy finnes are fo often foꝛgiuen thee, ag thou dooft fors 
 gtue thy brother, whom thou mutt fo often forgiue as he ſhall of 
 fend again thee. TAherefore in this parable, thereof J haue e⸗ 
 We mußt for yen now made mention, Chait doth admoniſh vs all,that we pars 
 — ris bon and korgiue all chem that haue offenven bs. Asif be would 
 chey ofend fap: Asin mans affapres,he which ts beneficial to an orher,bath 
 againtvs. other alla beneficial onto him againe, fo fapth Chritt,in p kings 
 dom of heauen.which conlitteth ſpecially in for qiuenes of finnes, 
 that isin Chꝛiſtianity or among Chrittians,be which pardonech 
 an other his offences, 3 alfo will pardon bimbis, And on the 
 contrarp.be that ig not merciful coward an other , tobim Jalſo 
 will Denp grace.J am ouer pou ag Loꝛd and King, and pe are fe 
 low feruaunts and compantons one with an other.Sceing theres 
 foxethac J pour Loꝛde doe readily forgiue pou, pou allo ought 
 moze readily to forgiue one another. After the fame fort allo be 
 bath commaunded vs to prap in the Lords praper, Watth,6:For- 
 giue vs dur dertes : which be would not haue done, if be dit not 
 promile and would not merctfullp forgiue vs, Gut neuertheleg 
 be added a condition oz figne to this promtfe, when he ſayth: If ye 
 forgiue men their trefpafles, your heauenlyFather will alfo for- 
 giue you. ‚The firk ig afigne,p other appomile, Marke that tt is 
 bere eniopned vs, to forgiue one an other his ſinnes and offences, 
 fo,that we mutt be merciful. and bountifull towarde our neigh: 
 bours , tf we will haue the heauenly father gentle and “ama 
 toma 
 
 < 
 

 
 KINGDOM OF GoD. “159 
 
 toward bs. And lec bs be moft certainly perſwaded hereof, when 
 “wwe thall interpret at the beſt, and excuſe/ ag much ag equitie doth 
 | fuffer,the offences and trefpattes of other, although they be euen - 
 een and gricuous, that we allo thall haue a bountifull and mer: 
 rrkull facher toward be in heauen, CCthercfore it ig a thinge moſt A moft vn- 
 abhorring from Chzittianitie,and euen blafphemoug, when it ig chriftian 
 ſayd: Ican not, neicher will J forgine him chat whieh he hath aes 
 | committed again me, I wil be reuenged,#c.Durelp thofe blind Pes * 
 mẽ are ignorant, that they doe take from God his gloꝛy, to whom to beare ma- 
 alone vengeance belongeth, and chalenge it to them ſelues, and lice in our 
 ſo they giue bp tothe deuill their owne loules, which they haue hare & fecke 
 receiued of God,¢ ought co render them Uno him againe,where: 0 7° Fuse 
 unto thep are perbaps pꝛouoked euen with fome {mall o2 trifle: © 
 Ting’ matter, Such kind of men as thefe ought to ſette before the 
 epes of their hart,chefe woꝛdes of the Gofpell, Watth,18; Oc- 
 uill feruant, 1 forgaue thee all that dette , becaufe thou prayedit 
 me: oughtelt not thou alfo to haue had pitie on thy fellow fer- 
 uant, euen as I had pitie on thee ? So his Lord was wrath, & de- 
 liuered him to the tormentors,tilhe should pay all chat was due 
 to him: So likevvife shall mine heauenly Father doe vnto you, 
 -except ye forgive from your harts eche one to his brother their 
 trefj pafles, Meither ts it (ufficient.tfin relures, fignes, mouth 02 
 tongue thou ſhew thp ielle a frend vnto him, and foꝛgiue him, but 
 thou mutt doe it from thy hart, otherwife God will not forgiue 
 thee,pea thou thalt be dꝛiuen out of the Kingdom ofgrace, ber: 
 foreif at any tyme we haue tryed the mercy of God towarde bs, 
 we muſt alforeadily pardonour felow brethren, which baue of: © 
 fended vg, For in that refpect the mercifull Father forgtuerh bs 
 out finnes,chat ne alfo fhould forgive our brethren, # ſhew mer- 
 cxytoward them, euen ag he is merciful coward vs, and remittech 
 finne,veath,the fault and the punifhment,dGben we hal dothis, 
 then are we receiued into the kingdom of God. Foꝛ the goodnes 
 of God liueth in our hartes,and maketh vs alfo goon, Chritk fits 
 teth at the righthand ofthe Father, pet neuertheles be reignech 
 inthe hartes and confciences of the farthfull, fo that thep loue, 
 feare, reuerence, and diligently obephim, no otherwile chen obe: 
 dient fubtects doe their King , and inalltheir voingeg are made 
 like to him, euen as be him felfe fapth, Watth.5 : Be ye perfect,as 
 _ your Father vyhich isin heauen,is perfect. Now God ig perfect 
 
| 
 L 
 | 
 | 
 | 
 
 
 
 160 A SERMON OF THE KINGDOM &c, 4 
 
 inthis, that he taketh away and pardoneth our wickednes, Des 
 fect,finne, and imperfestion,that we alfo map doe the like to our 
 bꝛethꝛen. But when ag we hall not doe the like, we are dpinen 
 
 outofbis kingdom, ¢ are made (ubiect tothe kingvom of finne, 
 
 death, and the deuill, as diflopall and difobedient inbabitants of 
 
 fome countrie , arethaut out, Cibich God of his mercy turne 
 
 fromos, Amen. * 
 
 All thefe thinges may be comprehended in the prin- 
 cipall poyntes follovving. : 
 
 Chriſt reigneth,when by fasth of the Gofpell, he worketh the 
 go * and grace of Godin our hartes, and maketh them lihe vnto 
 Goa. * 
 
 2 Infuch akingdom the conſcience enioyeth peace, confolation 
 and reſt, when it underftandeth andkuoteth that God is mercsfull 
 unto tt,and imputeth not finnes. . | 
 
 3 Therefore man beareth all kind of tribulation and affisttion, 
 by which [inne is (coured,and the force thereof abated, He alfo ende- 
 noureth to be beneficiall unto other , as he him felfe hath bene asit 
 were onerwhelmed of the benefits of God, ’ 
 
 4 And fothe Lord reigneth after two fortes: Firft, for that 
 he maketh the fasthfull cert ame of the grace of God,and remiffion of 
 finnes Secondly for that he layeth the croſſe vpon them,that the bo- 
 ay of finne may be weakened,and they brought to amendement. 
 5 Hethat forgiueth his detters pertaineth ro the kingdom of 
 God,but he that doth not forgine them , remaineth under the king= 
 
 "dom of finne. 
 
 Theſe things I thought good to fpeake in this prefent place 
 concerning the kingdom of beauen, the kingdom of God,or the 
 kingdom of Chik, whichis the fame: to wit,that it is nothing 
 elle but a kingdom, tn which thou ſhalt finde nothing but forgiues 
 nes of finnes. TUbich kingdom ig preached and offered unto bs 
 by the Gofpell, God graunt that we map ſo receiue tt, Amen, 
 
 A 
 
 tf 
 
 if 
 
7 
 
 
 
 
 LELGLG LG IE ILL 
 SES REESE ESS 
 
 A SERMON OF D. MAR- 
 TIN LVTHER OF PRAYER. 
 
 . 
 { 
 
 } Dat prayer map be good indeede, and map alfo be 
 
 heard, we nut firſt confiver that twothinges are 
 
 Ga neceflarte thereunto: one, that we firſt meditate 7 | 
 
 G vpon the ppomile of God,and doc ag it were aduer: Teen 
 
 | *" tize God thereof, and truſting bneo tt, be embold- 6-0 ro be 
 
 | nedand made cheerefull co pray ; forunles God had commaun: confidered 
 
 | Ded vs to prap,and had promiled alfo chat he will heave vs , euen ofin prayer. 
 
 all creatures could not obtapne fo much ag a grapne by their pe- 
 
 titions. MAhereupon it followerh, that na man doth obtapne anp 
 
 | thinge of God for his owne wozthines, or the wogthines of his 
 
 - praper,but bp the onelp goodnes of God, who preuenting all our 
 
 | petitions and defires , prouoketh bs to pray and defire of him, 
 
 ' by bis gentle and bounteous promife and commaundement, that - 
 
 i me map learne howe great care he hath ouer bg, and is ready to 
 
 giue bs moe thinges, then we durſt enterpzife to af ke, and that 
 
 we map alfolearneto pray boldely, inaſmuch ag be giueth bs all 
 thinges euen in more ample maner then we doe afke them. tig We muft no 
 neceilarte that we doe no whit doute of the promife of the true thing doure 
 
 | and fapehfull Gon , for therefore be hath promifed that he will of ot God 
 
 heare vs, pea and hath commaunded vs to pray, thatwemight 7... 
 
 haue a ſure and ftronge fapth, that our praper ſhall be ſo heard, ge 
 ashefapch March, 21. and Marke 11: VVhatfocuer ye shall 
 
 | aske inprayer, ifye beleeue, ye shall receyueit. Andin Luke 
 
 i chapt. 11: And! fay vnto you, Aske,and it shall be giuen you: 
 
 | feeke, and ye shall finde: knocke, and it shall be opened vnto 
 
 | you. Forenery one that asketh, receiueth: and he that {eeketh, _ 
 
 | findeth and to him that knockethit shall be opened, If afonne 
 
 | shall askebread’ofany of you that is afather, will ye giuehim a 
 
 | tone? or if he askea fish, willye for afısh, giue hima ferpent ? 
 
 | orif heaske anegge , willye giue hima fcorpion? If ye then 
 
 | wyhich are euill,can giue good giftes ynto your children, how - 
 
 | L 
 
 
 
 

 
 
 
 
 
 
 
 le ei eT Vref an Oh as ty 
 
 0 
 
 162 A SERMON 
 
 ~ much more shall your heauenly Father giue the holy Ghoft to 
 them that defire him? Te muf bololp truſt to chele , andfuch 
 like pꝛomiſes and commaundements , and pray with trie confis 
 pence, | 
 Hethatdou- fonefloprapeth, thathedout whether God heare him, anv 
 tethofthe maketh bis praper onelp at aduenture, caring not greatly mbe- 
 De of ther itbehearde oꝛ nothearde: be committeth adouble offences, 
 ee Dne,foz chat he him felfe maketh his pzaier fruttrate,and labou⸗ 
 SEN Gm reth invaine. Foꝛ ſo James fapth chap.ı : He that vvill aske of 
 finne. the Lord.let him aske in faith, and vvauer not: for he that vva- 
 uereth,is like a vvaue of the fea, toft of the vvinde, and caried a- 
 vvay,lec not thatmanthinke that he shall receiue any thinge of 
 che Lord Such a mang bart ig not quiet ¢ ſetled, wherefoge God 
 can gtue bim nothing. But faith maketh the hart quiet, and ca: 
 pabic of the gifts of God, The other offence is, that be counteth 
 the moft faithfull and true God, as alping,paine, and vnconſtant 
 man, as he which netthez ts able neither will fulfill bis promifes, 
 fo by his douting be robbeth God ofhis honour, ¢ name of faith: 
 fulnes,and truth, Mhereby it ts fo grieuouflp offended, that e- 
 uen that offence being committed, a Chꝛiſtian ts plainlp chaun- 
 - gedinto an Deathen,and deniech and lofech his true God, fo that 
 if be continue cherein,be is Damned for euer without all comfort, 
 And ifany thing be gtuen vnto him, which be af kech, it is giuen 
 him not to good, but to eutll, as well tempozall ageternall, not 
 for bis prayers fake, but from the wrath of God, that he map rez 
 compente thofe goodly wordes, which are vttered in finnes, uns 
 Y beleefe, and to the diſhonour of Goo, 
 Wemuttnor Dome fay: J would truſt in deede chat mp prayers ſhould be 
 therefore beard if were worthy.or if J could pap well, Chen, lap Ft 
 doutinour thou wilt not pray, before chou thalt knowe and finde thy felfe fie. 
 in ers for to yap, that chou (halt neuer pꝛay. Foꝛ as it is before ſayde, our 
 m — pꝛayer muſt not reſt vpon our worthines , oꝛ the woꝛthines of tt 
 ye , “ 
 felfe,o2 be grounded thereon, but vpon the immutable truth ofthe 
 -promife of God, JF ſo be chat tt truſt to it felfe op anp other thing, 
 and ground tt felfe thereon, itis falfe, and deceiueth thee. albeit 
 thy hare ſhould euct be burt bp reafon of the ardent affection of 
 godlines, and thou ſhouldeſt weepe nothing bur dꝛopps of bloop, 
 For therefore we pray , becaufe we are bntworthp to prap, and 
 hereby (urelp we are made worthy to pray, and fitto be heard, | 
 inafinuch 
 

 
 OF PRAYER, 163 
 
 J 
 inaſmuch ag we thinke that we are unworthp, and doe boldly any How we are 
 cheerelully truſt co the fatthfulnes and eruch of God, Although <p he” 
 thou bebnworthy,vet haue regard hereunto, and marke moſt di⸗ er ih 
 ligently, that athoufand times moze conſiſteth in this, that thou prayer. 
 honour the truth) of God, and not with thy doutfulnes accufe hig 
 faithfull pꝛomiſe offallyood. Foꝛ thy owne woꝛthines doth not 
 further thee neither thy bnworthines hinder thee : but infivelitie 
 doch condemne thee , truit and confioence maketh thee worthy € 
 preferueth thee. Therefore fo behaue thy felfe all thp life long, 
 that thou doe not atany time efteeme thy ſelfe either worthy op 
 ‚ fitto pꝛay oꝛ receiue, vnles thou finde thy felfe to be fuch a one,ag 
 dareth enterprife the matter freely, trufting tothe true and cers 
 taine promile of thp mercifull God, which will fo ſhewe both bis 
 mercy and goodnes vnto thee, that ashe promifed to beare thee 
 being vnworthy, and hauing not deferued tt, of bis meere grace, 
 moued with no prayers : fo he will heare thee being an vnwoꝛthy 
 | alker of bis onelp grace,to the honour of bts truth and promife, 
 that fo thou mayſt giue thankes,not to thy owne worthines, but 
 ‚to his truch,wherbp be hath fulflles bis promile and to bis mer: 
 | cp whereby be bath mave and {et forth bis promife, Ann this the 
 | 25 Plalme confirmeth,where Dautd fapth : Gracious and righ- 
 teous is the Lord, therefore vvill he teach finners in the vvay.He 
 vill guide the meekein iudgement, and teach the humble his 
 | vvay.All the pathes of the Lord are mercy and truth, vnto fuch 
 as keepc his couenaunt,and his teftimonies . @race and mercp 
 | are tn bis promife, faith fulnes 02 truth in fulfilling andbearing, 
 | And in the 85 Plalme he fap:h : Mercy and truth are met togi- 
 | ther.righteoufnes and peace haue kiffed ech other, that is. thep 
 | 
 | 
 
 come togither in euerp mazkeand gift, which we obtaine of the 
 
 NN ee | 
 In this truſt and confinence thou mutt fo behaue thp felfe,that ig 
 
 | thoudoe not limit tothe Loꝛde anp bound oꝛ ende, dap or place, , — Bi 
 neither appopnt any maner o2 meafure of hearing, but that thou to God how, 
 
 Do commit all hole things to his diuine wil, wiſedom, and omni: when,or 
 potencie.that thou bololp and cheerefullplooke to be heard, and Where he 
 pet not defire to know, boww,and wahere,how loone, and how iong, Mall here 
 
 | ‘anv bp what meanes. For his diuine wiſedom, Hall finde a better © PY 
 
 | maner and meafure,time and place, then we can thinke, enen al: 
 
 | though that ſhould be done bp miracles, nae agin the olde Cee 
 
 ie ii. 
 

 
 Py (4 . —— 
 
 164 A SERMON OF THE BIDDING OF GVESTS 
 ftament,€r0d,14, when the childꝛen ok Iſraell truſted that God 
 would veliuer them,and pet no poflible meanes were before their 
 epes,o? in all their choughts,then the red {ea opened it felfe, and 
 gaue them pallage, Drowning all thety enemies at once. The ho⸗ 
 Ip woman Judith when He beard chat the Citizens of Berhulia 
 would after the {pace of fue dayes gine bp the citie,if Godin che 
 meane time dtd not helpe them,rebuked them ſaying: VV hat are 
 ye, that ye tempt the Lorde ? thefe are not deuifes and purpefes, 
 whereby we obtayne mercy of God, butrather whereby we 
 prouoke him vnto wrath and difpleafure. V Vill ye fet the mer- 
 cy of the Lordea time, and appoint hima day after your will? 
 Dereupon God did helpe her after ameruelous fort , that atthe 
 laſt the fluc Dolofernes,and put the enemics to flight, Judith 12: 
 So 9. Paule allo lapch , Ephel. 3 : thatthe power of God is 
 fuch and fo great, that it doth farre greater and better thinges 
 then we epther ake or chinke,TUlherfore we ought co thinke our 
 felues moze bile,then that we map name, appopnt, 02 pzefcribe 
 the time,place,maner,meafure,and other circumftances of that 
 which we afke of God,but we mutt leaue all thinges wholp vnto 
 bim,confantly and boldly beleeuing chathe willbearebs, 
 
 RGR LG AG AG I 
 ROR SR OtO sO. 
 A SERMON OF D. MAR- 
 
 TIN LVTHER, CONCERNING 
 THE BIDDING OF GVESTS TO THE 
 great {upper. } 
 
 Luke 14. 
 
 
 
 Verfe16. Certaine man made a great fupper, 
 
 and bad many. 
 ED Andfent his feruauntat fupper time 
 to 
 
 
 
 17. 
 
EB; TO THE GREAT SVPPER, 165) 
 as to fay to them that were bidden: Come,for all 
 things arenow ready. | | 
 
 18, But they all with one mind began to make ex- 
 
 cufe : The firft fayd vnto him, I haue boughta 
 
 farme,and I muft needes goe out and fee it: I 
 
 pray thee haue me excufed. 
 
 19... Andan other fayd, I haue bought fine yoke of 
 oxen,andI goto proue thein: | pray thee haue 
 
 meexcufed. : 
 
 30.  Andanortherfayd, Ihaue marieda wife, and 
 therefore I can not come. 
 
 21. So thatferuauntreturned, & fhewed his mai- 
 
 fter thefe things: Then wasthe goodman of 
 the houfe angry,and fayd to his feruaunt: Go 
 out quickly into the ftreetes & lanes of the ci- 
 ty,and bring in hither the poore, & the may- 
 | med,andthehalt,and the blinde. 
 
 22." Andthe feruaunt fayd,Lord it isdone as thou 
 
 halt commaunded,and yet there is roome. 
 23. Thenthemaifter fayd to the feruaunt: Goout 
 | into the hie wayes & hedges, & compel thenr 
 
 _ +», tocome in,that mine houfe may be filled. 
 
 24.  Forl faye vnto you, that none of thofe men 
 
 which were bidden, fhall taſt of my fupper. 
 
 SENS inthe whole Scripture, foinchis tert alfo we 
 
 4 ES muff eudeuour, that accopding to our abilitie (ag 
 =H) pe haue often tymes hearde heretofore ) we map 
 vnderſtande the true and fimple meaninge, and 
 Se 4 Goes thereupon ſettle our harte and confcience. For 
 he that thall encounter with Satan, muſt not wauer and flag» 
 ger this wap and that wap, but muff be cevtapne of his caufe, 
 and inftructed with manifct places of Scripture, oeherwile 
 when the Deuill hall bp an vncertaine place of Scripture 
 drawe him to bis forke, he will coffe him this way and that 
 Way, as the wynde dothe a daye leafe. äh out of this 
 5 ) it, 
 
 
 
 
 
A SERMON OF THE BIDDING OF GYESTS 
 
 2 text we muſt gather a certapne meaning, wherby⸗ we map perfiff 
 | 3 and Fand fure.Dowbeit it is not to be vnderſtood of the reuerend 
 
 : 166. r i 
 
 Euchariſtie, oꝛ che bꝛead of the Loꝛdes table, although our Pa⸗ 
 The ſumme of Scripture. Buc this is the ſcope, this is ſumme 
 
 the whole woꝛld, but few receiue and embzace it. And tt ts there- 
 fore here called afupper;forthat Goſpel muſt ve the lat worp, 
 which thallicontinue tothe ende of the worlo, Tüherfore the ſup⸗ 
 
 per bere ig nothing els, but a very rich & ſumptuous feaft, which 
 Gov hath made though Chr bp che Golpell, which ſetteth bes 
 fore ug great good things and rich treafures.And be fent his fer- 
 uaunt to bpd men to this ſumptuous (upper, That i ig: The Apo« 
 
 
 
 | 
 
 they might bpd and call men to this (upper, with one bopce, with 
 one Golpell, with one ambaflade: after ſuch ſort, that tf ©, Peter 
 had come, and preachenthe Golpell of Godin that place where 
 Paule had preached it before, pet hadit bene one worde, andthe 
 bigs preaching , that the bearers tubal hatte bene sila — 
 
 weh GA 
 
 -ancetdiente in ee and: Hefent his feruaunt, be fant 
 not, hts feruaunts,agofmanp, Nowe this mellage the ſeruaunt 
 
 
 
 
 which the — dy. F oꝛ Chꝛilt hap futteren beach, € in his death had flaine finne 
 feruaüt m and death, allo was riſen againe from death; the holy Ghoft was 
 biddento Sitter: € briefly all thinges were prepared which pertained vnto 
 thegreat hat great ſupper. Ail things were ready without al our colt: For 
 
 out all our merisandlabour we might enioy bis goodnes,and be 
 nouriſhed and enriched. De fenveth his ſeruaunt therefore fire to 
 the Jewes,to byd them to this great upper, onto whom the pros 
 
 birected hereunto, that thep might prepare the people of Gov. 
 As the Angel Gabpiel declared of John the Baptiſt to his father 
 
 froin hismothers wombe, and many of the children of Ifraell 
 
 the 
 
 piſtes haue miferablp wetted it,as they baue done manp other 
 
 . ofthetext. gf this tert: that the Gofpellig preachedand publiſhed through 
 
 The meflage muſt doe to the hidden gueſts: Come,forall things are now rea- . 
 
 fupper. the Father by Chatt hath payd the price of all ching s,chat with: 
 
 mife wag made of God. For the lawe andall the JOrophets were 
 
 Zacharias Luke ı : He shall be filled with the holy Ghofteuen 
 
 shall he turne to their Lord God,For he shall goe before himin 
 
 files were altogicher fent with one word into p whole world,chat - 
 
ia TO THE GREAT SYPPER, 167 
 | the fpirit and power of Elias,to turne the harts of the fathers to 
 _ thechildren, & the difobedient to the wifedom of theiuft men, 
 "to make ready a people prepared for the Lord. But what viv the 
 gueſts aunfwere to che meflage of the feruaunt? the tert follow: 
 ing declareth 
 | Burtheyallwich one minde began to make excufe. Chis is 
 | that whereof the Loꝛd ſpeaketh Watth.10% Hethat loueth fa- 
 ther ormother more then me,is not worthy of me. And he thac 
 louech fonne or daughter morethen me, is not worthy of me. 
 ' Andhe that taketh not his croſſe, & followeth after me; is not 
 _ worthy of me. 02 be that will be partaker of chis (upper, mutt What they 
 put ali thinges into daunger koꝛ the Golpells{ake,bonp, goons, 7, ° * 
 wife, children, frendeg,tc, Moꝛeouer he muſt leaue all chingeg pacers ee 
 whatſoeuer they be, chat feparate him from the Gofpell, albeit great füpper. 
 
 thep (ceme good, iuſt, right, bolp. Meitherichinke pe that chefe 
 mẽ which bere ercufethem ſelues, were gilep of grieuous lines, 
 
 oꝛ occupied about vniuſt matters and works, Foꝝit is not vniuſt 
 
 to bie, to ble trade of marchandize; to maintaine him ſelfe bone: 
 filp,to marie a wife, to be ioyned inmatrimonte, But therefore 
 canthep not come to this fupper, for char they will not forfake 
 thefe thinges,but will rather cleaucto them in thett hart. Nowe 
 
 thep muft be vtterly forfaken and left, when the Gofpellforequi: 
 
 reth.Thou wilt perbaps fap: J would in deede willingly follow 
 
 the Golpell,I would cleaue vnto ite doe all other things what: 
 foeuer, but to foꝛſake goons, houles, familie, wife, childꝛen, &c: 
 
 furelp this is a bard matter.Gov hath commaũded meto labour, 
 
 to maintaine mp wife and childzen,éc. Beholde therefore this ts 
 the fcope and fumme, that the Gofpell ig che wove of faith anv 
 offence, becaule of which euerp Faithfull man doth beare offence 
 willingly. Indeede God hath willen thee to doe chele thinges, 
 howbeit be bath allo commaunded,that thou preferre him befoze 
 allcreatureg , and loue him aboue all hinges, and thinke him 
 Higher then all hinges which thou canſt know,euen as the chiefe 
 and wreatelf commaundement giveth vs to bnverlfande: Thou 
 shalt loue the Lord thy God with all thy hart,with all thy foule, 
 with all thyminde, Deut. 6. Therefore thou mutt forfake all 
 thinges before chou (uffer thy felfe tobe pluckt awap fromthe 
 loue of him, or bis woꝛde: although indeede he lofech noching, 
 which forlakech anp thinge for the Gofpellg > Ff for the Go- 
 : ittt, 
 

 
 
 
 u * WON END bs, 12 A 9 Pio | 
 168 A SERMON OF THE BIDDING OF GVESTS | 
 
 {pells fake thou lofe chis tempopalilife, Gov will giue thee an o⸗ 
 ther favre better,to wit, ecernall life, as Chrift fapth Matth. 103 
 He that will finde his life, shall lofeit, and he that lofeth his life 
 for my fake, shall finde ic. Jf chou be compelled to forfake thy 
 wife togtther with chy children,remember that Gov hatha care 
 -ofthem,be will bea better father vnto them then thp felfe, which 
 bndoutedlp commeth to pafle, if fo be thou belecue, For we haue 
 berp great rich promifes that he wil not fufler his word to fail, 
 but will alwapes fulfiilic , tf we can freelp and confidently truſt 
 inbim, and commit our ſelues wholy vnto him. Chaiſt fapth af⸗ 
 ter this fore Watth.r9: VVhoſoeuer shall forfake houſes, or 
 brethren, or filters, or father, or mother, or wife, or children or 
 landes, for my names fake, he shallreceiue an hundreth folde 
 more,and shall inherit euerlafting life: (ie hane here bis words 
 and pꝛomiſe: what mould we haue more ? oꝛ what can we defire 
 : moꝛe? wherein therefore doe we faple?onelp in our faith. CAher⸗ 
 Afound faith foe naman commeth tothis fupper , but he that byingech with 
 en him a ſincere faith, which God preferrech and loueth aboue all 
 ae food creatures, But how doth the Lord recompenfe them which excu⸗ 
 led chem ſelues that hep could not come to the (upper ? Che cert 
 it elfe declareth. asia tin) | Een 
 ‚Thenvvasthe goedmanofthe houfe angry, and faydto his 
 feruaunt : Goe out quickly into the ftreetes andlanes of theci- 
 tie,and bringin hither the poore,and the maimed, and the hale, 
 The Gofpell and the bliad. To goe into the freetes and Taneg is nothing elle, 
 fs ‘ohn 1 but that whereasthe Jewes made them ſelues buworthy of the 
 vo the Lewes Golpell, and div refute it, the Dilciples turned to the Gentiles, 
 who becaufe: FO? it as entopned themof Chꝛiſt, that thep ſhoulde not ture 
 they refufed them felueg to che Gentiles, nor preach the kingdom of Gop in 
 in. the Apo- the cities of the Samavitanes, but thould goe onely to the fheepe 
 A i of the boufe of Iſraell, and ſhould feede them onelp, as thep div, 
 tes Mom the Jewes ſtriuing againk this woꝛde; and by no meanes 
 recetuing it, the Difciples fapd, Act.13 : Ie was neceflary thar 
 the word of God should firfthaue bin {poken vnto you:butfee- 
 ing ye putit ftom you, and iudge your felues vnworthy of cuer- 
 latting life,lo,we turne to the Gentiles: for fo haththe Lord cé= 
 “ maunded vs, faying 1 haue made thee alight of the Gentiles, 
 that thou shouldeft be the faluation vnto the ende ofthe world, 
 But what meaneth chat which be fapch mozeouer to p — 
 oe 
 
 
 
—TJ Pin. ‘ N 
 
 4 TO THE GREAT SVPPER, 169 
 
 Goo out into the hie wayesand hedges, and compel! them 
 
 ‘to come in,thatmyne houfe may be filied. Chis ig to be unver: 
 
 ‘food of deſperat and weake con{ciences,which alfo pertaine un: 
 
 ‘tothis {upper,and are compelled vnto it, butthis compullion ig a 
 not outward, but inward and fpieituall, andig done after thig Whatitis to 
 fort. Qaen the law is preachev, finnets fer before our eyes anv OPP" 
 reuealed,that aman map come to knowledge of him felfe, fo chat ‘ 
 fo compel,to enter o2 come tn,doth rightly fignifie, to dꝛiue finne 
 into the confcience,wherby a man map know that heig nothing, 
 that all his workes are finnes, and fubiect to damnation, and ſo 
 fodainlp bis-confcience map become defperate,and bis hart faint 
 and terrified, that all that confivence and opinion of belpe map 
 
 ‘Depart, and manbim lelfe be able no where to comfort him felfe 
 in any thinge,and at the laf be priuen ta deſpeire of him felfe, IE 
 fo be chat one be once after this fort compelled, then doe not long: 
 
 ‘Belay to let him come in, but deliuer the man out ofdelperation. 
 Shat commeth to pale, when thou comloꝛteſt him by the Go⸗ 
 ſpell, and declareſt that be is deliuered from bis finnes , fap- 
 
 ‘tng: Beleeue in Chr, chat he hath made thee free from thp 
 finnes, then thalt thou be deliuered and free from finne, And 
 thisis the meaning of that which be fapth : Compe!l them to. 
 come in, It is notto be vnderſtoode of outwarde compulfion , 
 as fome interpete it, that wicked and vngodly ones ſhoulde 
 be violently diuen to. the ſupper, for this preuaplech nothing, 
 nepther ig it fo meant in this place, therefore itis to be 
 referred onelp to the conlcience, and is inwarde and fpiritu: 
 
 all, Nowe be gocth on to {peake to the feruaunte and the 
 
 For I fay vnto you, that none of thofe men which were bid- 
 
 den, shall taft of:my fupper. This tg the conclufton, that thep h 
 
 which thinke themſelues off tertaine that they fhall come to 
 
 the ſupper, and talt-of it; hall uot taſt of ic: Chereafon pe haue 
 
 beard, Now bꝛiefly the quetts that are bidden and vo not came, 
 
 are thep, which thinke that thep Hall obtaine the fupper bp their 
 
 Diune workeg, berie much wearping themſelues, thinking al⸗ 
 
 ſuredly, that thep thall taft of it. But che Lord mightelp conclu: 
 
 Deth and ſayth: Hot one of thefe men (all talk of mp fupper, Why they 
 
 Wiberefore mot gentle Lord? Thep baue competed no wicked may 
 thinge.neither haue bin occupied about vniuſt matters. Bebold, nor * of 
 
 the fuppes. 
 

 
 
 
 Ver /e.36. 
 
 \ 
 
 170 . A SERMON OF THE 
 
 this ig the reafon, for that thep haue forfaken fapth and hate noe 
 confelled it freely before euerie one, neither baue preferred that 
 rich and ſumptuous {upper before all creatures, For ſeeing it is 
 ſumptuous, itrequirech chofe men that do iudge it to be (o „and 
 do put anp thinge in daunger, what foeuer it be, chat they map be 
 partakers of tt. Chus pe haue the compendious meaning of this 
 text, which J haue onelp briefly runne ouer , ifanp will expound 
 tt more at large, J am well content be fo do. 
 
 ELELGE LG LG GLE 2S 
 NE SERTES EZRA EAS 
 
 A SERMON OF D.MAR- 
 RER bl Pgs P= ON ah Ob 
 WORKES OF CHARITIE, 
 
 Luke 6, 
 
 JEſus faid. vnto his difciples: Be ye 
 SS 13>4mercifull as your father alfo is mer- 
 : ys cifull. | 
 37. » Iudge not, and yefhall not be iudged :con- 
 
 demne not, and ye hall not be condemned: 
 
 
 
 N 
 
 ' forgiue, and ye fhalbe forgiuen. 
 
 38. Giue&itfhalbe giuen vnto you: a good ieee 
 
 fure,prefled downe, fhaken togither, and run- 
 ning ouer {hall men giue into your bofom: for 
 with what meafure ye meat, with the fame 
 {hall men meat to you again.» 3 
 
 39. And he fpake a parabale vnto them: Can the 
 
 blynde lead the blynde ? fhall they not both 
 fall into the ditch ? 
 
 t 
 \ 
 
 40. ° The difciple is not aboue his maifter: but who- 
 
 foeuer.wilbe a perfect difciple, fhalbe as his 
 „mailter. | er 
 ; 41. And 
 
= 
 
 VVORKES OF CHARITIE. 171 
 
 41: And why feeft thou amote in thy brothers 
 eye, and confidereft not the beame that is in 
 —E thine owne eye? 
 
 42. Either how canft thou fay to thy brother,Bro- 
 ther, let me pull out the mote that is in thine 
 eye, "when thou feeftnot the beame that is in 
 thine owne eye?Hypocrite,caft out the beame 
 out of thine owne eye firft,andthen fhalt thou 
 fee perfectly to pull out the mote thatis in thy 
 brothers 2 
 
 Pnetabbourg intempozall thinges and in coꝛpoꝛall 
 ite A neceflitic, are diſcribed vnto vs in thig teres which 
 gy the Lore thendeclared, when be layde a litte be: 
 EN fone in the fame chapter, that we mutt vo well vnto 
 sur enemies,and beftow benefits vpon them which bate bs : that 
 he mutt bleffe chem that curfe vs: chat we mutt prap for them 
 which perfecute bs : if anp man {nite bs on the one cheeke , we 
 muff offer vnto him alfo the other: and tfanp man take away our 
 cloke,we mutt not forbid hint to take away our coate alfo.¢c, AU 
 which he comprebending in a bpiefe fumme , fapth: Be ye mer- 
 cifull, as your Father alfo is mercifull. Dere pe fee all good 
 workes ſummarily delcribed which we muſt erercife among our 
 ſelues, ag our beauenly father bath erercifed them towardds, 
 De haue oftentimes heard, that tt is not needefull to do good 
 workes toward God, but toward our neighbour onelp, God can 
 be made neither ffronger nor richer bp our workes:but man map 
 be ftrengthened and enrichen by chem , vnto whom alfo thep are 
 neceffarie , vnto whom onelp thep are to be directed, and riot vn⸗ 
 to Gov, which pe haue verpoften beard, and which ig now in 
 pour cares: but would to God tt would at the laff burſt forth both > 
 into pour handes and warkes. Warke therefore how peruerfean We muft 
 order itis, when anp deale with Gov bp workes , with whom deale with 
 notwithfanding thep mutt veale by onely faith, and when faith God by faith 
 fs directed bnto man, whereas itis to be placed in Gov'alone, 4 MD our 
 Turne thele contrariwife, and thep halbe riaht, after this forts id cepa 
 let bs fit repofle faith in God alone, and let vs then gine our workes. 
 
 
 
Ier.2, 
 
 ; y 214 Bi | 
 172 A SERMON OF THE ~ 4 
 
 felues toferue our neighbours , and to direct all our wozkes fo, 
 
 that chep map turne to their commoditie, Cie muff deale before 
 
 Gon by no other ching but by faith alone, becaule none is ableta — 
 
 belpe vs but God onely, whatfocuer we pollelle either in mind 
 oꝛ bodp,that commeth wholp to vs from Godalone,inwhomwe — 
 
 ought to trut,vpon whom we ought to {et our hare. jQowe fome 
 ble fuche a prepotterous onder , that thep repole faithe, which 
 ought to yauerelpect unto God onelp,in them felues and others, 
 they ret vpon their traditions, and whatloeuer their great mats 
 ſters haue inuented , in that thep put their tru. Of uch Gov 
 fapth in Jeremie ? My people hath done two euills: one, for that 
 they haue forfaken me the well of the water of life, and digged 
 
 them pitts, yea vile and broken pitts that can holdeno water: — 
 An other, forthat thou dareft fay: lam without finne and gile- 
 
 les,tush,his wrath can not come vpon ine: beholdI willreafon 
 with thee, becaufe thowdareft fay,] hauenot offended. _ 
 
 Fivt he ſayth, that bis ſpouſe ts curned into an harlot, and 
 hath eftraungen her {elie from Godthe kountaine of life, from — 
 tobom life, faluation ¢ euerp good thing dotneb, bim they haue — 
 
 forfaken, Secondly they {et bp their owne traditions, and digge 
 Onto themielues a fountatne of their owne, which can holoe no 
 mater. Do our Papiſtes tru to.cheir owne inuentiong , to their 
 founding of Wafleg, to their fattinges, pꝛayers, and {uch like 
 things. cCibich appeare to be ag afountaine, out of which thep 
 would draw life,and bleſſednes oꝛ faluation, when as notwith: 
 ſtanding it ig able to hold no water: they koꝛſake God the founs 
 taine oflife, Afterward he ſayth: they dare rife againſt me,.chat 
 Jſhould not be angrie with them, alleging that their woꝛkes be 
 
 
 
 te Een 
 
 an i a — 
 
 TE SEE SE i Ee IE 
 
 iult, and they will goe to law with me. Bebolve thisig another — 
 
 finne,that thep goe about to nefende their workeg, Ahereupon 
 God allo fapth:1 wil cétend wich thee in iudgment, & wilshew 
 how thou gaddeft hither and thither to change thy wayes. So 
 
 Faith obtai- faith pertaineth to God alone, whereunto it belongeth to obtaine 
 neth all good all whatſoeuer thinges are neceflarp, ag well tempozallthinges 
 
 thinges of 
 God. 
 
 ag eternall,and foto obtaine them, that itthinke not that it hath 
 merited in any ching. Alſo it muſt againe applp it ſelfk down ward 
 toward our netabbour,with out looking for anp recompente,not 
 that bleſſednes confiftech inthat deriuing offaich,to wit charitp, 
 for neither doth God require that, who will haue the conſcience 
 
 te 
 
i VVORKES OF CHARITIE. 173 
 
 (to reft onelp in him: euen ag the ſpouſe mutt cleaue onely to ber 
 8 and to no other: fo alſo God requireth of bs that we 
 
 ‘tru inbim alone, Thele things Chath oeclareth when be laich: 
 
 Beye mercifull as your father is mercifull. Ciherefoze 3 mutt 
 
 ſo order mp confcience toward Gon, that F undoutedlp belecue, 
 ‘that Jhaue him a bountifull and mercifull father, ag I will 
 afterward vechare , and that Jalſo da few mercp toward mp 
 neighbour. Which fatth mut be inward,ard caried bpward pn- 
 ‚to God, but workes mutt be without, and deriued Downward to 
 Jour neighbour. After this fort Abraham div, when at che moun: 
 taine in the countrie of Moꝛia he alcended to God, he left his 
 ſeruaunts and affes below at che bottome of the mountaine ‚ta: 
 
 king onelp Ifaac with him, Che fame mutt be done of vs if we 
 "till afcend bnto God, that we map come to him with Iſaac one- 
 | Ip, that is , with faith , feruauntg and afleg, thatis workeg, are 
 to be left below. Chus much for the entraunce of this tert con: 
 | cerning faith and wopkes , to wit chat faith mu pearce inward 
 ‘and bpiward, but workes mutt go without and downeward, 
 ‘whereby at che length it commeth to pafle, that we ave righteous 
 
 | before God and men, for that we giue due honour unto God, anv 
 ‘ beleeue according to bis word, and fatiffie our neighbour in 
 ‘ thedutie of loue. Nowe let vs lee the herp worveg of the tert 
 ‘never, - 
 | Be yemercifullas your Father is mercifull. Dow therefore How our hea. 
 
 ig. our heauenty father mercifull? after that fore, that he giueth venly Father 
 vs all good thinges, coppozall and ſpiritual, tranſitoꝛie and eter: * pee 
 | nall, freely and of hismercp. For tf he ſhould giue vnto vs ac. vs. 
 | gopding to our delert, he ſhould gine vnto bs nothing but hell fire 
 
 | and eternall vammation, CCthatfoeucr therefore good thinges 
 
 | be beftoweth vpon vs, he beffowerh them of bis meere mercy, 
 Heſſeeth vs ſticke fak in death , therefore be hath mercp bpon 
 
 | bs and giveth bs life: be teeth bs to be the chilogen of bell, 
 | therefore he taking pitie bpon vs, giuerh vnto bs beauen: De 
 ſeeth vg to bemilerable and naked , bungerie and thirſty, it pi⸗ 
 | tying bimbereof, be clotheth bs, and.refretheth bs with meat .. 
  Minke,t maketh vs full of all goodthings s So what foeuer we 
 haue either in body oꝛ in ſpirit, he giueth ichs of bigmeere mers 
 "fp, without any merit or defere of ours.Cibereupon Chrikt bere 
 ſaith:Imitate pour father,¢ be pe merciful like vnto him, This 
 
 
 
 
 
 

 
 — 
 
 174 ASERMoON OF THE | 
 What kinde is not ſimple mercy, ſuch as reaſon teacheth, fo that is greeny of 
 of mercy rea- her owne commoditie, which giueth onelpto great and learned 
 fon tercherh men, and to them chat delerue its it laueth them that be kayre and 
 Or heautifull: ie giueth onto them,of whom it looketh for profit and 
 commoditie againe, which is amercy diuided, bea ging, and ag 
 it were torne and bꝛoken in peeces. For if F hall gtue to bum 
 that bath veferued, o FI thall regard fapzenes 02 friendihip , it 
 ig a bargaine oꝛ det ‚and not mercp. Dereof Chit (peaketh in 
 Luke6 the lame chapter before this tert in thig wife: If ye louethem 
 “  whichloue you, what thanke shall ye haue ? and.if ye do good 
 for them which do good for you , what thanke shall yehaue? | 
 for euen the fynners do the fame: and if ye lend to them of 
 whom ye hope to receiue, what thanke shall ye haue ? for euen 
 the fynners lend to fynners to receiue thelike. But the mer⸗ 
 cy of Chattians mutt not fecke ber owne, but ſo behaue ic felfe, 
 that tt be indifferent, that it regard all alike wich open epes;boch 
 freinds and foes, euen as our heauenly father doth. 
 Where trueAnd where foeuer this mercp is not, netther ts there faich al- 
 mercy is not, fü, Foꝛ thy heart being ſetled in faith, fo that thou knoweſt Gov 
 — is tohaue ſhewed himlelfe thy God, fo gentle and bountifull, withe 
 uch Sut thy delert and of mere grace, when thou watt as pet bis enes 
 ‘tute, and the chilve of eucrlatting malediction, thy heart I fap 
 ‚being ſetled in this faith, thou canſt not containe thy felfe, but 
 that chou thew thy (elfe againe fo to thy neighbour, x that wholp 
 for the loue of Gov , and for thy neighbours commodities fake, 
 Take heeve therefore what difference thou make betweene a 
 friend and an enemie , betweene the worthp and bnworchp: for 
 pe lee all which are in this text rehearſed, to haue otherwiſe ve: 
 ferued of vs,then that we ſhould loue them, oꝛ do well bnto them, 
 And the lame thing the Loꝛd meaneth when he fapeth Luke 6: 
 But loue your enemies, do well vntothem , lend, looking for 
 “ nothing againe and yourreward shalbe great, and ye shalbe 
 the children of the moft High:for he is kinde vnto the vnkinde, 
 and to the euell. HR 
 An obieGié. But how commethit to patlethat a certain contrarie thing to 
 Pinbich we haue taught {eemeth to appeare in this tert.where be 
 faith ?Be ye merciful, as your heauély Father is merciful:againe, 
 Judge not,and ye shal not be iudged : condemne not, & ye shall 
 not be condemned : forgiue and it shalbe forgiuen you. All 
 
 which 
 
 
 
4 WORKES, OF CHARITIE, 175 
 
 which authorities found ſo, that we mult deale before God wich 
 
 our workeg, and by them deferue the mercy of God, when ag 
 “notwithfanding pe haue verp often beard, that taith alone Dach 
 
 all? and both Paul and the whole Scripture do commonly fap 
 
 and affirme , that we muft beleeue in God alone, and deale by 
 
 onelp mere faith before bun, It is requifite here to vnderſtand The anfver, 
 that good workes are onelp a fecting forth and commendation of 
 
 faith, fo that if J belecue, I mutt be mercifull , I mutt not iudge 
 
 no? condemne my neinhbour, I mul forgive , and giue nto mp 
 neighbour, TCihereof fet an example before pour felues, Mhat 
 
 Did Abraham being commaunded to offer his fonne ? he obeped Gen.z2. 
 the commaundement, and drew forth the (word to kill bis fonne: 
 what enfued therevpon ? the Angell of the ozo ſtayed him, 
 
 faping ;lap not thy band vpon the child, neitherdo anp thing vn⸗ 
 
 to him: for now I know that thou feareft God, forafmuch ag for 
 
 mp fake thou batt not {pared thine onelp fonne, 
 
 ' Dowbeit this ts here to be knowen and marked of bs, that we we muh re- 
 mutt fir receiue, before we gine: before we thew mercy, WE ceiue mercy 
 mutt receiue mercy of God: we do not lap the firſt fone, netther before we 
 doth che thepe fecke the thepebeard, but the hepeheard the ſhepe. ew mercy- 
 Ciberefore lo beftom chp workes ineuerie refpect , that thou 
 
 Tooke fo nothing at Gods hand beraufe of them: for. we obtaine Wecbtaine 
 euen euerie thing of God without merit or delerts fo God fapth 3) ood 
 Elay 65 : lam found of them that fecke nor for me, I haue ap- thinges of 
 peared to them thataske not forme. And in the endeof thefame god through _ 
 chapter: Thetime shall come (fapth God) thar of euer they his meere 
 call will aunfwerethem, andwhile they are yet but thinking "7" 
 how to fpeake, I willhearethem. for indeede before we {eeke 
 
 him, be fpndech vs, before we alke him he heareth vs. Likewile 
 
 &, Paul fayth Rom,z': There isno difference: forall haue fin- 
 
 ned, and are depriued of the glorie'of God, and} are juftified 
 
 freely by his grace, through the redemption thar isin Chriſt le- 
 fus whom God hath fet forth to be a recéciliatié through faith 
 inhisblood, todeclare his, righteoufnes, in that he forgiueth 
 thefynnestharare paft, through the patience of God , to shew 
 ‘at this time his righteoufnes ; that he mi ghr beiuft ‚and a iufti- 
 
 fier of him which is of the faith of Ieſus. And in the chapter fos 
 
 lowing be fapeth s Now to him that worketh the wages is nor 
 ‘counted by fauour but by dette: but to himithat worketh not, 
 

 
 Our good 
 workes muft 
 be fignes and 
 teftimonies 
 of our fin- 
 cere faith, 
 
 2.Pet.1.18.19 
 
 176 A SERMON OF THE 
 but beleeucth in him that iuftifieth the vngodly, his faith is coũ- 
 ted for righteoufnes, For if it be of Grace, it is no more of works, 
 orels were grace no more grace, ag be faith afterward in the 
 eleuenth chapter. t 
 Againe, Jmuſt beſtow mp woꝛkes ſo, that they maye bea 
 certaine ſigne, and as it were a ſeale grauen with letters, wheres 
 by I map be allured that my fatth is{pncere, Forif J feele in 
 
 mp heart, that mp worke procecdeth fromloue, Nam fire con: 
 cerning the integritie and foundneg of my faith. IE Iforgiue, 
 the fame forgiuenes doth allure me concerning the finceritie of 
 mp faith ‚doch declare mp faith , and certifie me, that God hath 
 alfo pardoned my fynne, and doth daily moze and mare pardon 
 me, So it fell out with Atrabam , bis worke made his faith 
 knowne bnto him, Godin deede knew that he Bid beleeue, but it 
 beboued that Abꝛaham alfo ſhould know, and thew forth bis 
 faith, Tiberefore morkeg folowing onelp freelp as fruites of 
 fatth, are declarations of fuch a faith. For what ſhould it profit 
 me, if J bad euen a rong fatch , but vnknowen onto me? euen 
 as ik I hould haue a chest full of gold, pec J being ignoraunt 
 thereof, fhouls take no commopitie thereby, But ifanp would 
 thew it onto me, be ſhould Do me ag greata pleafure 5 ag if be 
 gate it me. So it Jhaue faith and pec be ignoꝛaunt thereof,ic ig 
 no profit onto me. Therefore it mut burſt forch „and be fhemen 
 bp the workes that enfue, which are bach ſignes and fealeg of the 
 prelent faith. Soe Sainct Peter meaneth, when {peaking of che 
 workes of charitie, anv the vertues of fatth, he concludeth thugs 
 Wherefore brethren , giue rather diligence, to make your cal- 
 ling and election fure , which if ye do, ye shall not fall. For by 
 this meanes an entering shalbe miniftred vnto you aboundant- 
 ly into the euerlafting kingdome of our Lord and Sauiour Ieſus 
 Chrift. De fapeth net, do good workes, that by them pe map be 
 called, but that pe map more aflure pour felues of pour calling, 
 Accuttome pour felues therefore well puto the phraſes and ma⸗ 
 ner of fpeakinges bfed in the Scripture , that pe ruth not vpon 
 them like blinde moules, and confirme workes in {uch places ag 
 this: for herein workegare retected if we thinke, that we are 
 iufified by them: but herein thep are extolled and commen: 
 ped, in chat thep are profitable to our neighbour and frutes 
 and figneg of Faith , Behold, ic wag meete that II ſhould * 
 this 
 

 
 
 
 WORKES OF CHARITIE, 177 
 
 digrelſſion, leaſt I Gould cöfirme che meaning of 5 japitts. 
 » Row if it Hould be demaunded whp God oftentimes ſetteth Why God 
 downe ſuch contrarie fentences, and diſagreeing one wich an il haue fen- _ 
 ueber; as itfeemeth tons € our reafon, % aunfwere, that be map — 
 teile bs in reading, and that we ſhould not thinke that we un: which — * 
 | Derftand che whole Scripture, when we fcarce vnderſtand one contraric. 
 "place. Some fapinges do guide the (pirit, how we ought to be- 
 i ‚baue our felues toward God, onelp by faith, as this: VVeare Rom.3.24. 
 tified freely. Againe left the boop fhould be ſſuggiſh outward⸗ 
 Ip, there nel ineencek alfo fet forch unto vs , which do guide and 
 | erercile the bony „ag thele which we haue heard here rehearſed: 
 | Forgiue,and ye shalbe forgiuen:alfo where as Chri affirmetb, 
 | that be will require workes tthe lat day, and will {ay after this 
 ‘fort unto the condemned. Matthew 25 : Iwas an hungred, and 
 | Ye gaue me no meat: J thirlted,& ye gaue meno drinke: I was 
 ' aftraunger, and ye rooke me notin vntoyou: I was naked and 
 ye clothed me nor, &c. lhich {entences, whiles ignogaunt and 
 Tight ſpirits labour to wꝛeſt and applic to workes , thep fee not 
 how greateuellchep commit. Bue fpirituall menreferre them 
 (totheverp bony onelp, they chem felues tanding naked before 
 God in ſpirit , which ig both iuſt and neceſſarie. sor there are 
 wo thinges in man, the Spirit and the Fleſh. Hereupon there 
 are ſome places which bo guide onelp faith in the ſpirit: ſome, 
 | Which da direct onelp workes in the bodp : for one place can not 
 Direct bath the boop ann the ſpirite togither. Te mutt fo vo with 
 fabEance,; that webe willing to part from it, to lend „and ta 
 giue to surneighbour.when it ſhalbe requiſite. Ano tf we fee anp 
 | Noe to haue wherewith to make refticution,we mutt releate him, 
 a id forgiue the dette according tothe erample of Mehemiag,ag 
 we read in Eſdꝛas.i Eſd.5. For Gon hath giuen many things 
 onto bs, who is able to giue vs moe thinges alſo tf we beleeue. 
 And thus we heare that tf we will be Chrilkiang , we ought to 
 nS giue, andte be willing to part from that which we haue, 
 ther wife we ſhall not thew the frutes of a liuely faith. TMhere⸗ 
 me lay by this tert inwardly in pour mindes , that pe deale bp 
 other thing before God, bur by onelp faith and referre and 
 se pour woꝛkes to the only {erutce-and mofit of pour neigh: 
 ut. Thus much thal {uffice to haue-bin ſpoken concerning the 
 mer patt . Jaw what ig to be ſayd moꝛeouer ‘oF tert , 0 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 178 A SERMON .OF THR 
 
 what doth follow we will afterward confder. In the! ve 
 bir lowingche Loꝛd incerpreceth himielfe , what kinde ol m | e 
 vbnuderſtandeth, ſaying after this ſott.. 
 Judge nor,andye shall not be iudged: : condemne not;anc dye 
 shall not be condemned : forgiue,and ye shalbe forgiuen:Giue, 
 and it shalbe giuen vnto you. In this place the Loꝛd diuideth 
 Three pares mercy into three partes , that we maye not be gona» wat 
 ef mercy.  maner of mercy chat ought to be, which te behoueth vs to ſhewto 
 out neighbours Firſt iudgement and condemnation ig taken 
 from vs. Then thou muſt forgiue chp neighbour tf be hath com: 
 mitted any thing againſt thee, Laſtly thou mutt helpe the needy. 
 Theſe thinges this word (Mercie) ſignifieth, where ſoeuer tt ch 
 meth in theScriptures , Av all chele muff pꝛocecde from a 
 ſyncere heart , all colouring and flatterie being taken away, that 
 there be no refpect havofthe perfon. For itk thou deſireſt to 
 well and to with wellto chem, which will wellto thees oꝛ to do 
 well to them, which do well to thee oꝛ to. hurt them which burt 
 thee thou art utterly deceiued. Gut thou muſt do lo, as Chritt 
 ſaith a litle before : Imitate chy heauenly father, lonethine 
 mie:do wel to him, which doth euel to: thee:fopgiue him that hur⸗ 
 wie ar tech thee lend to the needy, and ſo of the ret. That cheretore me 
 of mercy not Map (peake of the former pare, that we muſt not iudge 0p: 
 to iudge demne, we mult marke, that Go hath ordained che ſword otthe 
 condemne magiffrate,to the punithing of publike offences, forbat ithe pꝛo⸗ 
 another. uided chat it be not done again the pꝛecept and commaundemẽt 
 of, God, as that the innocẽt be noe erecuted:foz whereas the iudge 
 dealeth vniuſtly, he ts ag well an homicide as an other, oftwbicl 
 iudgement Chꝛilt ſaith nothing here. Els where he maketh 
 tion thereof, when as he fata co him, which deſired, that he would 
 Luk,12.14. bpd his brother diuide the inheritance with him: Whomademe 
 aiudge ora diuider oyer you ?gForthecare € gouerning of outs 
 ward thinges vo not belong tothe kingdome of Chꝛiſtt 
 Of what But Cheilt (peakerh bere af an other iupgement , namelonf 
 ann apent that whereby one reputeth and compteth an orher good 02 enell, 
 keth in this Ybenasnotiwithftanding hefeech no good or euell to be done of 
 place. him. Cibich iudgement belongeth onlp vnto God. For it may be 
 that chou fee thy bꝛother offend to day, whom notwithſtam ing 
 to moꝛow God doth recetue, thE map be both bey ans alſo ſeen 
 vnto thee to be goon, neither nud thou remember iat tare | 
 
i WORKES OF CHARITIE, 179 
 
 bat Chꝛiſt hath forbidven. For there can not be either anp loue, 
 oꝛ Concord, where this tudgement and condemmation ig bluallac · 
 “mong men. To iudge + condemne an other is nothing els,then - 
 to haue a beame in his owne epe, which allhppocrites do without 
 Dout beare intheirepeg. Forthepthatiudge themfelues good, 
 are offended at their brother , what foeuct dthers do, it diſplea⸗ 
 feththem , forafmuch as thep will not acknowledge their owne 
 fpnne.But it commeth to palſe, that when thou (eet manp finneg 
 mothers ; thou {ec not the beame that ts tn chine owne epe, and 
 fo falleſt into che iudgemẽt of Gov. Dereof ic commeth,tbat thou 
 which iudgeſt an other, art made worle thẽ p mot wicked baude, 
 orthe mot vnchaſt harlot, before God, who alone knowerh wha 
 is to befaued,and who to be condemned. Such hypocrites are of Iudgers. of | 
 that nature, that it is a pleafure vnto them, and thep take no (mal other. 
 delight thereof, ifthep reafon and talke-etther of the adultcrie or 
 fault of an other man, pea they increafe a final thing 02 trifle in 
 their neighbour , and what ſoeuer others do, thep interpret it at 
 the wortt,(o that no ma ts able todo that which pleafeth or liketh 
 them. And although they themfelues do not fuch things,pet thep 
 Willinglp bere that other men do them, whereas a godlp man 
 belpeth as much ashe ts able, that hele thinges may be couered 
 And amended. But it many times fallech out that thep are moſt 
 filthie adulterers euen according tothe fleth, which vo fo iudge 
 “and condemne others, bowbeit thep do not iudge man onelp, but 
 euer God himfelfe,Tüherefore if thp brother be a finner,cöceale 
 bis ſynne, and pap for himtoche 1020: ifthoureueale bis inne 
 and reiopce thereat , furelp thou art not the child of the mercifull 
 father, for ifthou were,thou wouldeſt be merciful according ag 
 he ts. This ts athing moſt certaine,that we are not able to thew 
 ‘fo great mercy to our neighbour , as God both hath g doth ſhew 
 fobs. But that ts the practise of Saran, that we do thofe things 
 which are quite cötrarie vnto mercy, which ig an bndouted figne, 
 that there ts nomercy at all in bs, 
 
 Df thele iudgers of other Chritt ſpeaketh in the Goſpell whe 
 befapth: Can the blinde lead the blinde? shall they not both fall Luke 6. 39. 
 into the ditch? The difciple is not aboue his maifter: but who 
 focuer wilbe a perfect difciple , shalbe as his maifter. And why 
 feet thou a mote in thy brothers eye , and confidereft not the 
 
 , Ban ah ees) inthine owne eye? either how canft thou fay to 
 
 Bi 
 

 
 
 
 
 
 
 
 80 | A SERMON OF THE) 00 
 thy brother,Brother,let me pul out the motethatis in thine eye, 
 when thou feeft not the beame thatis in thine owne eye? Hypo= ' 
 crite,caft outthe beame that isin thine own eye firſt, & thé shale 
 thou fee perfectly to pul out the mote thatis in thy brothers eie. 
 As ifhe latd s thou thinkeft that thy brother ts blinde, andtathp 
 minde doeſt fpnde fault with an other,thatis, thou wilt guide an 
 other, whe notwithtiving thou thy feife art blind. Chou iudgeſt 
 him afpnner, ethpfelfeanhoneff ¢ iuſt man, That other thing | 
 is this,thé for thp heart ta be fo affected, chat thou count thy felfe 
 better? Cibich ts nothing els, chen that thou wilt lead e guide 
 other, whẽ thou chp felfe art blinder thé a moule, fo that be which 
 foloweth thee,voth fall with thee into the ditch. Of fuch as iudge 
 themfelueg to excell others, ¢ thinke themfelues to be followed 
 moje thé p ward of God, \, paul ſpeaketh Rom.2:Behold (fateh 
 be)thou art called a lew, & refteftin the law, & glorieftin God; 
 & knoweft his will, and tricft the thinges that diffent from it, in 
 that thou artinftrudted by the law, & perfwadeft thy felfe, that 
 thou arta guide of the blinde,a light of them which are in dark- 
 nes,an inftructer of them which lackediferetiö, a teacher of the 
 ynlearned, which haftrhe forme of knowledge; Sof the truth in 
 the law. Thoutherefore which teacheft an other teacheft shod 
 not thy felfe ?thou thatpreacheft, A mã should norfteale,doeft 
 thou fteale?rhou tharfa yeft, A man should not cömitadulterie, 
 doeftthou cömit adulterie ? thou that abhorreftidols,cémitteft 
 thou facrilege?chou thar glorieftin the law through breaking the 
 law, dishonoureft thou God ?Tühereupähe allo fapth in the bez 
 ginning of the fame chapter to hypocrites : Thereforethouare 
 inexcufable, O man,who foeuer thou art,that cödenineft:forin 
 that that chou condemneft an other, thou condemneft thy felfe: 
 for thou that condemneft doeft the fame thinges. But we know 
 thatthe iudgement of God is according to truth , againft them 
 which commit fuch things. And thinkeft thou this,O thou man,, 
 that cSdemneft thé which do fuch things, & doeftthe fame,that 
 thou shalt efcape the iudgement of God ? Loe, this ig tofpeake 
 Ptruth to hypocrites, who go about to thew p way to other. which 
 they themfelues know not, leading fo other mẽ into p ditch wich 
 the. Cherfore p Lord faith: The difciple is not aboue his maifter, 
 but who foeuer wilbe a perfec difciple , shalbe as his-maifter. 
 This is a common prouerbe:3| can learne no moze of mp matter 
 
 then 
 
7 VVORKES (OF CHARITIL 181- 
 
 then he knoweth himfelfe,Qiherefore vorh the Lozd ſpeake this 
 
 ouerbe? becaufe of two fortes of maitters : the one is blynde, 
 whomif F hail follow , T alfo my felfe (Hall became blynde: he 
 
 - Bimfelfe fallech into the ditch , and J follow. Che other matter 
 ig the mercifull facher,ofwhon we mu learne mercy : whom tf 
 
 ~ we follow, we allo vo become mercifull like as he is: tf we were 
 
  mercifull vailp , we ſhould alfo become perfect, as he ig perfect, 
 but that commech not to patie, ag long ag we are in this life, 
 
 The lecond part of mercy is, that we forgive them which haue The fecond 
 endamaged vs, oꝛ hurt vs by any meaneg.A Chriftian can neuer PA of Be: 
 be fo hurt, but he ought to forgiue, not onelpfeuen times, but fee 7° ot 
 
 uenty times ſeuen times , ag the Loꝛd ſayd nto Peter. Matth. 
 - £8, Uiherefore God forriuetha Chotttian his ſynne o2 infirmi⸗ 
 fie, that he alſo map foꝛgiue other their infirmitie : which Chrift 
 fetteth forth els where tna moſt goodly parable, which he cõclu⸗ 
 Deth in theſe wordeg: So likewife shall mine heavenly Father do Matth.18.3§. 
 vnto you,except ye forgiue from your hearts,ech one to his bro- 
 ther their trefpafles. And fo we prape daily tn the Loꝛds prayer, 
 With an addition laping : forgiue bs our treſpaſſes, as we forgiue 
 them that treſpaſſe againſt vs. Is this a hard matter,if Ja wꝛet⸗ 
 ched fpnner ; do forgiue mp neigbbour bis treſpaſſes and bis in: 
 firmitie , whereas the Lord willforwiue me my ſynnes and mp 
 infirmities ? It one had killed mp father, what were this being 
 - compared to mpfpnne, wherewith A haue offended God, anv 
 prouoked himto anger ? 
 
 The third part of mercp ts, that we niueto them thatbein The third 
 miferie and neede, and that we helpe them,Ca hereof John ſpea⸗ part of mer- 
 keth thug 1. John 3 + VVhofoeuer hath this worldes good,and ei Ei “ 
 
 ſeeth his brother haue neede, and shutreth vp his compaffion he 
 from him,how dwelleth the loue of God in him ? For where the 
 loue of Gon is,tt is moued to ſhew it felfe eufin outward works, 
 Dereunto alfo pertaineth the ſaying of Chri Matth. 5: Bleſſed 
 are the mercifull, for they shall obtaine mercy. CUiberefore the 
 
 - Lord addeth a promile inthe Gofpell,faping:Giue and it shalbe 
 giuen ynto you: a good meafure, prefled downe , shaken togi- 
 ther,& running ouer shall men giue into yourbofome.And con: 
 tinting on bis ſpeech be fapth: For wich what meafure ye meat, 
 
 _with the fame shall men meat to youagaine. (hus much thall 
 fuffice concerning the partes of mercy which we ought to thew 
 
 ty 
 
182 A SERMON OF THE SVMME _ 
 to our neighbours: into which the {peciall wordes of Chri: _ 
 Matth7.12 ought to exhort vs,who when in the Golpell of WMatthewhe had 
 {poken much of a Chꝛiſtian life, andofloue co be ſhewed to our 
 brethaen, thus concludeth faping : VVhat foeuer ye woul 
 that men should do to you, euen fo doyeto them: forthis is the. 
 Law and the Prophets. Row euerie one ts fo affected, that being 
 caft downe 5 and in diffreg, be would with all the wold to belpe 
 him, Sif J be a miferable finner , d2owned in finnes, bearing a 
 burdened and troubled conſcience, would that the whole world 
 fhould comfoꝛt me, ſhould helpe andfuccour me, ould coucr mp 
 ſinne aad fhame, So J alfo ought to behaue mp felfe coward mp 
 neighbour, not to tudge him, not to condemne bim,but to forgiue 
 4 bim bis offences ‚to belpe him, to pzouive for him, to lend vnto 
 bun,t gtue him, euen as J would with to be done onto my felfe if 
 I were driuen into diſtres, neceſſitie, exile, oꝛ pouerty. And here⸗ 
 in truly Chꝛiſtians are knowne, tf they loue one an other, tf one 
 do ſuch workeg of mercy vnto another, ag Chꝛiſt ſayd vnto bis 
 diſciples at his laſt Supper: I giue you anew commaunde- 
 ment,that ye loueone an other, as i have loued you. By this shal 
 all men know that ye are my difciples, ifye haue loue one to an 
 other. hus pe haue the meaning of this tert, it remaiueth chat 
 we call bpon God for grace, t 
 
 RELIG LG LG HO 
 ORO 
 A SERMON OF. D. MAR. 
 
 TIN LVTHER, OF THE SVMME 
 OF CHRISTIAN LIFE, 
 
 I. Tam, 1. 
 
 
 
 
 
 ® Hz ende of the commaundement 
 Mis loue out ofa pure heart , and of 
 
 — 
 
A ae as 
 —* 
 
 OR CHRISTIAN.LIRE, 183 
 
 * 6. From the which thinges fome haue erred, and 
 naue turned vnto vaine — 
 the Lawe, and yet 
 
 _ 9. They would be doctours o 
 0% -ynderftand ‘not what they {peake , neither 
 whereof they affirme. 
 
 VEIT is well knowne bnto pou vearelp beloued bre: Gods worde 
 QP thren, with how great feueritie God hach com: mußt be 
 | Disk maunded his woꝛde tobe heard andlearned. Foꝛ heard and 
 SY be mot highly effeometh it, and bath befkowen learned. 
 x Rasy much labour indefending tt, and publifhing tt to 
 * — De hath fuffred all che 1rophets to come into perils 
 and daungers, at the laft alfo be fent his owne fonne becaufe of 
 bis worde), whom he {uffered to die euen the Death of the croſſe. 
 And what perfecutions haue not the Apoſtles chemfelues abode 
 - foz the wordes fake? what afflictions haue not all Chriſtians (uf: 
 fered? vnto ſome of which be hath committed the mintfterte of 
 | “his word faithfullp to be erecuted, and to other fome bath entop- 
 ned the charge ofbearing the fame, If there were no other caufe 
 ce beſide chis, whereby we might be moued to heare ¢learne Gods 
 Wwoꝛd, but for chat itis the good pleafure, will, and commaundes 
 ment of God, pet this one ought to be (ufficient great ¢ weightp, 
 Fyoꝛ it ts our dutie ag creatures to obep our Lorde and Creato2, 
 | Jand that with all readineg of mpnde, inaſmuch ag be bah giuen 
 hs fo many good thinges , and Dach as pet daily gie vs moe, 
 “for which we thall neuer beable to giue him Babes worthie 
 -thankes. 
 Dowbeit be is not content, onelp to haue commannbed bs to 
 Bo this,o2 torequire it ofhs ag bounden dutic,but promiferh alfo 
 that great fruits and commodities fhall redound to vs thereby, 
 affirming that bp this meanes his greateft and higheſt worſhip 
 is giuen vnto him Foꝛ bets the great Lo; whom welerue;who God is fer- 
 hath manpand divers kinves of ſeruice and manifold maners of ued divers 
 Sworhip, and whom we map ferue divers wayes. But this onelp ceil We ef 
 | feruice which ts giuen to him by hearing the word, doth ercell Pree eine & 
 | all the reff, For ifanp where a fateh full man of che countrie, 02 A hearing his 
 titizen, 02 anp wbich is otherwife tn fubiection Doth ferue hig worde- 
 oꝛde ormaiſter he doth bp the fame feruice alfoferue Good, 
 N, Aikewile a chiloe ya maneruaunt 02 amapofernaunt.if they be 
 | 
 | 
 | 
 
 
 
 Bü 
 
184 A SERMON OP LTHE SYMME > i | 
 obevient , and do diligently chat which —* to their dutie: 
 alſo a Prince and parents if they gouerne well, and ba their du⸗ 
 tie kaithlully: they all do ſerue God. Foꝛ it is his will and cost: 
 maundement which be requireth co be fulfiten of ug. Df {uth 
 Teruices and kindes of worſhip the world igfull. Foꝛ to euerie 
 one in bis ſtate his workes are committed and iniopned of Gov, 
 wherebp he daily both ought and map ferue him: that there map 
 be left no place for ercule vnto any man,as though be were igna- 
 raunt how „and wherefore be mutt ſerue God, neither thatanp 
 leeke after other thinges „and inuent peculiar maners offeruing 
 God, which be hath neither oxdained nor commaunded, and in 
 the meane (eafon neglect that which hehath commiaunded,ag we 
 baue bithertodone inour blindeneg, — RT 
 But before allocher.feruices ann doinges of duties, he bath 
 moſt highly efteemed and extollen this feruice both of them that 
 heare, and them that preach bis word: And therefore hath or⸗ 
 God ri ap pained alſo a ſpeciall bap thereunto euerie werke, in which we 
 Pace, perfon MUSE applic our ſelues to no other bufines : Albeit we ferue Gad 
 and what fo allo bp other labours all the weeke, which be bath bound tous 
 euer is requi- time 02 certaine dape , But he hath chofen this pape {pectallp, 
 fire that his which he hath ſeuerely commaunded to be kept, whereby. men 
 ae hei g, Maye haue time and Tepfure to performe this feruite 3 tefanp 
 heard, . Might flie vnto this complaint, that be hath no leylure by rea⸗ 
 fon of bis labours and bufines. Woreouer he bath appointed 
 fpeciall places allo for this fernice., ag among vs temples and 
 houſes, where we doe come togither, Dea be hath inſtituted 
 and kept the whole order of minifters hereunto, giuing alfo 
 other thinges which pertaine tothe performing of the charge 
 of this office , ag the knowledge of manpe tounges, and Dis 
 uers giftes befides And baiefelp, be hath commaunded the 
 whole world by a certaine {peciall precept, that it thinke thig 
 woꝛſhip or ferutce holy, and farre moze excellent then the re, 
 TUbich be will haue fo tobe delighted in of all Chritians, 
 | thatit mapebe manifelt, howe much be Doeth efteeme it, and 
 | howe acceptable vnto him the erercile and handlyng of his 
 : Whe word ts, — 
 Moft weigh- Thele things I {peake to irre pou vp,and to admonifh por, 
 tie caufes | WHp pe ought willingly to heare the word. of God, beraufe tt ig 
 which ough: tot only the commaundementof God, whercunto we mutt obep, 
 
 ' 
 
 rn: 
 
 
 
J vor CHRISTIAN: AER 2185 
 j vut we baie alfo moft ainple pꝛomiſes, that itis a — to moue v⸗ 
 
 ‘tablets God,andthe greateſt woꝛſhip/ cwhereby we can doe bo: EEE 4 
 (nour onto him Ana it ſo farre exceedethother kindes of worſhip, 
 as the bꝛightnes of che ſunne exceedeth the bꝛightnes of theo 
 ther ſtarres,and the Sabbath dap ce other dayes, ein afumme, 
 as much as the heauenly kingdom excelleth the kingdoms of the 
 woꝛrlde Foꝛ here all thinges are holy and ſpecially chofen, the 
 -time,place,perfon and that becauleiotithe woꝛde, which fernctifi 
 eth aĩi thinges bnto be: CAherefore we mut earneltly endeuour, 
 that we take heede vnto our felues, that we fall not into ſſuggiſh⸗ 
 nes, ¢ flothfulnes neither that we be caried away with contempt 
 and lochfomnes of bearing the mord;ag thofe delicate and cloyed 
 ſpirits, which feeme unto them ſelues already to be) Waiters, 
 aud exactly to know all thinges, pea farre more perfectly then ae 
 inp canteachethent. D2 as others allo, which are ſoone cloyed 
 with it, thinking, why J haue beard this verp often, wherefore 
 ſhould I eftloones heare thefame ſonge? Chep knome not howe 
 great € merueloug a ching it is, allo howe qreatworthip of Gov, 
 which they do ſo greatly contemne, eneglect wich fo great ſſoth⸗ 
 * fulties CUherefore thep doe afterunlpeakeablemeanespaouoke 
 God to wrath hating his commanndement ſo in contempt, and 
 fuffering his promife tobe made voyd in them,and ag much as ig 
 in them impayzing and hindering by theit example fo wmnmen⸗ 
 dable a woꝛthip and ſeruice of God. 
 But adinit it to be trues which, nortnithfanving is not; that 
 | “thou dooſt bnderitandalt hinges perfectlpjand ag cunningly’ and 
 » fhilfully as Chritt him felfe = pet thou feel hom earnelttyhe pers 
 formeth the office of preaching, «and applyeth himfelfeunto this 
 woꝛke, whereofnotwithſtanding be was moſt (hilful befope,and > > 
 "had not any whit neene thereof, as we doe greatly neede t,o °° >» 
 "aule alla a Prince of Apotties albeit he was exceedingly well ey 
 earned e fo excellent a Doctor, vet going though many.coun- 
 -tries videftloones and euery wherepreach, neither was be wea: 
 ovied oz cloped, CUiherefore tt is mecte thatthou be nothing atiall We maft noe 
 wearie of hearing this worde, inaſmuch as the ayde and helpe be wearie of 
 thereofis exceeding necellarp fog thee, both againtethe heudl any "ring the 
 sallocher tentations, Au although fox thp inſtruction chou foul: Gey. 
 deff nor needett, pet oughteſt thou mot tobe mertienorclaped, 
 he ſhouldeſt not beſtowe a fewe howʒes in a day euery weeke 
 
* A SERMON. .OR.TRE SVMME 
 vpon this worhipand ſeruice of Gon: ſeeing that befoye, appips 
 ing thy lelke to falfe worſhip when thou Dink pafle che whole dap 
 in temples;and didſt runne from temple to temple, from altar ta 
 caltar, thou felſt no tediouſnes or wearineg, neither didſt ſay as 
 ‘thou dooſt at this Dap 22D, A haue heard na newe thinge, I haue 
 heard theſe thinges before: But didſt thinke this’: this Day and 
 peſterday Jwent to heare Maſſe, and to moꝛow J mind to goe to 
 heare it agatne, Dow much moze dughteſt thou todoe this now, 
 knowing alurenly that this is che right ferutceand worhip of 
 i Gorjet teifap Albeit I knew moſt perfecily,as Idoe not know, 
 yet to giue honour and ſhew obedience vnto Gov, A will doe this 
 “ferutcesany becauſe of bis lone and pꝛayſe Iwill heare his word, 
 that my Bord may lee by this chtefe worhip., wherewith Jam 
 eſperially delighted, that Jam willing to: ferne bi: Forals 
 though to other krute or profit come vnto me therebp; pet Amay 
 -yeiopor that Jhaue performed a mot holy ahvacceptableworke 
 vnto him’, whereunto other kindes of wophhips and leruices be⸗ 
 ing compären;are of ſmall inportance. 
 Mow, be chat doth not care for theſe chinges neither i is moued 
 ‚mich: them, reuerently eöichinke and highly co eſteme ofthe mon 
 “of God willingly andearnettip to heare and leatno it; whenſoe⸗ 
 uer opportunitie and meanes thall be offered, Jwil haue nothing 
 todo wich hin, Foꝛ neither map T;neicher will Ivraw any man 
 ~ ‘hereunto violently. He that contemnech, let him contemne frill, 
 and remainea ſwine as bets, euen bneill that day, vhen God wil 
 Kkill him and throw him downe hedlong to bel. JF 02 fuch aone can 
 mot bea Yoon man,neither is it a humane finne, but a certaine dee 
 A deuilith @ullityobttinacie ; fo greatlyto romemne that, whereunto Gos 
 obſtinacie to hath appoynted äplace,verfon, time, xc. CAhereunto moreouer 
 ea be moueth vs by his commaundement.touingly prouokech ve bp 
 ofGods ° bis promiles, irreth vs vp, and anmonitherh bs by wopdes, and 
 vi, iofferech alithefeof His ovine accorde, and to be bought with no 
 (price Op treattre, which ts to be farre fetchen, oꝛ hardlycome by, 
 the ercellensie'wheteof canin deede be coutiteruatlet with no 
 Sale, Adde hereunto mopeouer that itis a woꝛſhip or ſeruice very 
 ‘eafieto be Done , which map be performed wichnut all labour 02 
 griele but'chat thou mutt attentiuelp heare che Preacher, oꝛ ap- 
 ‘ply thymouth to (peakeand read, then which labournone fürelp 
 e meje ealtey And albeit it isto befearen, that thou ſhalt — 
 3 
 
N dig ARE = $ 
 J “) OF CHRISTIAN LIFE, / 187 | 
 “fore beare the troſſe and ſutler perfecucion, pet the wojkedt felfe 
 is faiopned with no difficultie, as nowiber labour is, no not euen 
 that that is mot eafte! Sf fo be that tt be not grieuons ynto thee, 
 to fit che whole dap ina tauerne op an alehouſe, oꝛ otherwile with 
 hp companiong to trifle and {port thy felfe wich filthy anv vn⸗ 
 feemelp geſtes and pattimes , allo to finge and prate, and pet art 
 not wearic, neither feeleſt anp labour: chou mayſt with as lide 
 paine fit inthe temple, and beare the Jreacher, whereby thou 
 ſerueſt God,and doof chat which is acceptable onto him, Tibhat 
 wouldeſt thou doe, if thou ſhouldeſt at his commaundement carp 
 tones in quarries,o2 goe armed on pilarimage to S, James?oꝛ 
 if fome other laboꝛious and painefull worke thould be enioyned 
 thee ? as hitherto itbath bene the cuftomiamong bs, when as we 
 would vocallthinges willingly , whatfocuer was eniopned vg, 
 wyhen we were decetued with meere trifles , and mo impudent 
 deluſtons. ci 
 But ſo doth the Deuill blinve mens in whom alle he workerh 
 a ſatietie antlothing of the word of Gon, wherebp it commer to . 
 paſſe chat thep baue no regard, what a treafure the word. of Gov 
 is, but liue after a beaſtly ſoꝛt, contemning all good doctrine. Let 
 vs therfore at the laſt delight in thele things, thinking thus with 
 out felues.that ag often as we reade or heare the word of God gi: 
 ther prinatlp oz publikely, ofwhom ſoeuer tt be preached; we ape 
 ply our felues to the chiefe feruiceof Gov, which pleaferh Goo é 
 exceedingly well, After this fort thou mayſt inflame thp felfz co 
 heare, and God will infpire thee with his grace, that the ſeede of God maketh 
 bis word be not ſowne in vaine, but may bring forth plentiful the ſeede of 
 frute, Foꝛ the word is neuer caught without frute, whenfoeuer it ee 
 chal be diligently and attentivelp heard,neither canitbe,but that che diticens 
 by eftloones bearing it,thou ſhouldeſt become better. And albeit hearers ther 
 for the prefent time thou ſeeſt op feelett no frute,per in proceſſe of of. 
 time thou ſhalt plainly percetue¢ feele ic, Wut tt were long here 
 to rehearfe the frutes proceeding ofthe worde, nay, in deede thep 
 can not be all rebearfen, 
 Thele hinges I thought good to {peake in ſteede of a preface 
 before the woꝛdes of S. Paule, tothe intent to fkirre vs bp more Exhortation 
 diligently to heare the worde of God: and furelp therets great to y hearing 
  needeoffuch an erboztation datlp in euerp fermon, whith alfo ig of Gods 
 | much pertinent pnts the tere which we preſently haue in bande, oo” 
 
 needefull, 
 
 BIS 
 | a 
 

 
 
 
 185 A SERMON. OF THE SVMME 
 For Paule inthis placereprehenveth curious ſpirits which ge 
 about bp their owne wifevom to be maifters of the woꝛd of Gov, 
 and doe bp and by falfely perſwade chem felues, that they knowe 
 
 it well,and that they neede not anp moze the help of any teachers 
 butturne them (elues to erifleling and vaine tangling, that thep 
 may bring forth fome new thing, which the common ſort map be 
 deſirous to heare, pꝛeſuming alfo to be Waiters of the Scrip- 
 ture and of allmen ; labouring to teache euery one, and yet not 
 bnverftanding what thep fpeake, or wbhereüfthepafficme For 
 chis is a plague and calamitierhat followeth, where the word of 
 God is not handled diligently and ferionfip the learners being 
 wearie of hearing, and the teachers flothful in preaching. Dereof 
 it commeth that fo greatcompanies of bearers fide awap, and 
 Churches become vefolate s OF which calamitie vaine talking 
 ſpirits ave the caufe,wbich pꝛomiſe new thinges, that thep map 
 winne the bartes of the multitude onto them felues,boatting that 
 they ave Waiters of the Scripture, and pet are alwayes ſuch 
 men,ag are ignorant, koꝛalmuch as they haue neuer tried, what te 
 
 is to teach other: which we dor nowe plainly fee, and the mach 
 of Godis at hand readp to puniſh our contempt and onehankefule 
 nes. Therefore Paule beginneth his Epiſtle to his Difeiple Ti« 
 Vaine & cu Mothe fo,that he ſhould take heede , that {uch teachers doc nota: 
 rioustea~ vile, which can talke many thingesof the lawe, bringing manp: 
 chers. nein queftions and doctrines, what ts to be done, How righteouſ⸗ 
 nes tg to be obtained, all which chep do for offentationg fake; that 
 they map be feene and prayſed, and ſeeme to be moze learned then’ 
 other, and pet thep neuer came fo farre ag to teach any certapne’ 
 thinge, 02 that which might be counted to be of anp importance, 
 ‘but doe all thinges confuledly anv out of good order ; Such bab⸗ 
 
 - . fers vfe onelp thefe wordes , that we mult be honeſt, that goon 
 woꝛkes mult be done, and Gon mutt be ferued, ec, but thep bu: 
 derſtand not the fenfe of thole wordeg, what thep meane, And be- 
 ing af kev how we mutt doe good workeg , nowe they teach this 
 particular worke to be Done,an other time an other morke,as,ofz 
 fer fo much facrifice at this altar , get thee into this or that Mo⸗ 
 nafterie,runne vnto this Sainct, here erect a chappell to the ha: 
 nour of {uch a Sainct, in an other place founde a Walle, light tae! 
 pers, eate fhe, bup indulgences, ec. AMhich being done, they by 
 and bybzinge another worke, and forchwich after that an _ 
 
 0 
 

 
 OF. CHRISTIANS LIFE 4 189 
 
 | - Sorhep kn Eds not how to tnftruce anp after a conffänt # certapn 
 maner of teaching, much lelle can thep ſayſthis is, op inthis noth 
 the ſumme of Chrittian life confityee. Any yet in the meane fea: 
 fon chofe thinges mutt be counted verpercellent that thepteach, 
 fo much doe thep boat, and pꝛomiſe almoſt golden mountapnes, 
 as though they alone were Doctors chat might not be gainfayd, 
 and controulers and Waiters of ali other. 
 i But he is tobe counted an excellent Spaifterzand highly tobe 
 | efteemed, which teacheth the chiefe pomt and whole ſumme of 
 |‘ Dbetrine.to wit, how the hart and confcience, pea and the whole 
 man mult liue. Chep knownothing of hatching, although chep 
 be vbery full of woꝛdes, but doc altogither etre from the lumme 
 pꝛincipall poine of the lawe. In the meane fealon they intangle 
 cthe mindes of p heaters with ſuch a confuled company of woꝛds 
 | thatthep know neither how to make a beginning no end of (pea- 
 king. and itis vncertaine whereunto that diſordered companie of 
 wordes Doth ſerue, whereby no man canbe made better ; much 
 leſſe can he confirme bis conſcience therebp, ag we hitherto haue 
 enough and too niuch ſeene and triedinthe Papacie amonge our 
 Pꝛeachers ofnzeames,. hat therefoꝛe is thẽ ſumme of hat oe 
 | cevine, whichisto — to the people A Saince joan a aum 
 ſwereth: a 
 The ende of the Abuatitaddde wees is Ihn out 
 J ofa pure hart, and of a good confcience zane 
 | of faith vnfeyned., 
 
 
 
 
 i deli 
 
 This ig that, Delen;, ete’ thou batt: the ſumme of Ehpittion The fumme 
 | life molt excellently and fully compzchenoedscompendfantip ann of Chriſtian 
 | baiellpnttered , and which maybe nothnfitlpprutedin chy me: If“ 
 | mopie, ChoumutEendeuour, ithouwilenocerte fromrbedawe, 0. 
 |. butattaine to the chiefe point therof (that thonmmapthnowinbat © >> oo 
 is to bedoneand what to beleft undone): to hayelouepreceeping 
 | outofa pure bart, froma good confciener,amfaithiimfepned. If , 5. 
 chy loue be of this fort.thé ts it right, other wile theu erreit ftom 
 the meaning of the whole lain. ow theſe wores.are profound, 
 and comprehend muche matter in chem: Therefore we muff 
 partly erpound them, that thep map be the better underffonde,t 
 that we may accuttom cur felucs co Pauls mance of ipeech. F irk 
 he attributeth to loue che ſumme of the whole lawe, wherein it 
 
 if ‘ { hing cere 
 
190 A SERMON. OF THE SVMME | 
 Whatitis wholly conſiſteth. And to laue ig nothing els (as thinke it ig 
 loue. knowne to, all) butte fauour and embpace one from thebare, and 
 to ſhewe and perfoyme vnto him all the duties of friendfhip and 
 good will. Nowe thole tangling Doctors alfo vfe (uch wordes, 
 preaching and boafting many thinges of Ioue , but all bp peeces 
 meale and particularly appipedto their owne trifles and follies, 
 Cuen as heretikes, wickedmen, and ungracioug wretches haue 
 loue alfo,but that which conſiſteth onelp amonge themfelucs, € 
 then that are of the fame forte with chem , inthe meane fealon 
 they hace and perfecute all goon Chriſtians, whom thep would 
 willingly accufe of murder, tf thep could, tc. But this doth not pet 
 deferug ta be called true loue,tf I choofe one o2 two, whofe condi⸗ 
 tions like ¢ pleaſe me,twhom I do friendly¢ louinglp embꝛace, x 
 noman befive then. Iris called a parcicularloue, which procees 
 deth not out ofa pure hart, but from aninfected and filthte bart, 
 Foꝛ truetoue floweth out of apure bart, when Jendeuour ag 
 God hath commaunded me , to poure forch my loue toward mp 
 neighbour;and to fauour all without difference, whether they be 
 friendes or enemies, euenas our beauenlp father him felfe dath, 
 | who {uffererh his Sunne to arife onthe goon andeuill „andlen; 
 —J deth his raine ta che thankfulland vnthankfull makecth the earth 
 | to bring forth many good thinges,giuech money, riches, fruites, 
 | cattell, and many times elpecialip unco them that are che wort 
 of all other. But from whence commeth p doing of thele things? 
 truely from pare loue, whereof his hart is moft ful, Chis be pous 
 | reth forth abundantly spon ail,ontitting no man, whether he be 
 good oꝛ euilwogchp oꝛ vnwoꝛthy. And this is called true diuine, 
 entire, and perfect loue; which loueth no one, neglecting thereft, 
 
 Loue flow- 
 ing out of a 
 pure hart. 
 
 
 
 a neither cutteth op diuiverh it felfe, but imbꝛaceth all indifferent« 
 Louethat Ip. Che other is loue of cheeues and Publicanes, if Iloue him, 
 proceedeth which ig foꝛ my turne , and map doe mea pleafure) and whiche- 
 Sate a ſteemeth welliof me; and defpile him that contemnerh me‘, and 
 Phat foreit Wbichigioton my five. Foꝛ that Doth not proceede froin the hart 
 is. which ought wholp to be good and pure, indificrently toward al, 
 but be thatis endued with fuch loue, (eekech bis owne chinges,® 
 
 is full of loue of him felfe,and not of loue toward others, Meicher 
 
 doth be loue anpman,but for bis owne commodities fake,regar: 
 
 bing onelp that, which map {crue for his owne vſe, ſecking bis 
 
 ouvwne profit bp euery man,and not the profit of bis neighbour: * 
 
 e 
 
 
 
 
 
_ 4 ‘ = wats 9 
 OP CHRISTIAN. LIFE, ‘19! 
 4 hebe prapled andhonoured,belaugherh , but being looked bpon 
 | ‘with fower countenaunce, op an onchankfull woꝛd being ſpoken 
 -pnto’him;be tomacketh,curfech findech fault, ſo chat al friend⸗ 
 hip forthwith ceaſſeth· Contrariwiſe he chat bata pure bare 
 mut be lo affected according to the woꝛde of God;and his exam⸗ 
 - ‚ple,that he fauour eucry one, and beſtow liberall and friendly be: 
 neſlits bpon them,cuen.as Gon hath fauoured bums and of bis u 
 uine loue bath beſtowed benefits vpon him. 
 But ſome man will fap be is myne enemie, and Doth euill into We muft nor 
 me,Sourelp he is an enemie alfo to God; onto whom he doth ma- — 
 np moe thinges difpleafant vnto him, then be can doe either tome Pihane 10 
 or thee, Wut therefore mp loue ought not to be extinguiſhed oꝛ ro be a 
 cealle,becaufe hets cuill,and altogicher vnwoꝛthy thereof, If he caufe he is 
 heeuill, be hall atthe lat {uffer puntthment according ta big our enemie 
 Deedes; but his wickeones mult not cuercome me. Wut il Fean oreuil. 
 chꝛough loue rebuke and admonith him, 02 prap for bim.thathe 
 ‚map amend, and efcape punifhment,I| mut do it readily: 3 mut 
 not be an enemie vnto him,o2 Dog euill vnto him in anp wile, For 
 what profic ſhould redound vnto me theredp zneichet am I made 
 ‚better therebp, and Ih make him fo much che worſe ‘This there- Ä 
 foze ought to delightinesif A hall fauour him, and beſtowe bene- * 
 fits vpon him, if ſo be that he will ſufſer them to be beſtowed on 
 him, and prap vnto God foꝛ him, ſo Jmay enioy peace, and haue 
 no trouble oꝛ contention with any man, and perhaps Imay fe 
 ofit him chat be wil change bis life punto che better,and amend, 
 Dehenwile furelp love,being diuided op feparated,,-Sbavle more 
 Ditternes and (oprow by thein, whem: Spates then Jhaue toy and 
 profit by them, whom J loue and keepe eompanie with: Ano this 
 ig ſayd to trouble the fountaine op water, froin whence pure Ioue 
 cannot flowe, As it is certainethat the Hewes alſo did againt 
 whom Paule fpeakech in this places fog they loued them onely 
 of whom chep were loned ; whereby: they vehlediche ſynceritie of 
 Joue with mans affections, ad cherelore cheir —— be 
 pure. pat ern ie! 
 3 But. whereby i ig che hatt sous in 2 I — * not be Wherby the 
 purified. bpanp other thing better,then by that foucraine puritie, * is purifi- 
 > mbich isthe mod of. Gen Baceiue chat into thy mind, ame eader 
 thy life,accogding to the rule theresfiand chpbart is purifies. ds 
 wi⸗ place, fee thou ſet the woꝛd before benz Thon shaltlone 
 

 
 
 
 
 
 192 EN SERMON’ OF zus SYMME | | 
 thy neighbour asthy felfe, ¢ follow chat which ie commaundeth, 
 
 and by and by thot thaltfee whether i¢purgeth € clenfech what: 
 
 foeuer delire thereig in chee of thpne owne profit,or whatloeuer 
 loue of thy elf, For commatmding thee to loue thy neighbour, it 
 maketh erception- of none,ctther friend,o2 for , Albeit ſome man 
 
 1 
 
 be euill;and bath bene oftentiines iniurioug vnto chee, notwith⸗ 
 
 ſtanding he doth not cherefoze lofe this name, chache is not to be 
 called thy neighbour, butneuertheles réemaineth chp Hehe anv 
 
 blodd and is compꝛehended intheſe wordes, thou ſhalt lone thy 
 
 True louc. 
 
 ‘neighbour ec; Therefore A (ay, if thou thalt confiver him and fo 
 
 behaue chp (elftoward him, as the word teacher) thee,thenis thy 
 
 Hart made pure,and loue fincere, fa that thou makett no falfe vite 
 ferenceof perfons ; neither otherwite conſiderelt him, then an o⸗ 
 thers which is good/ and one of thp familiats , Tu deede we can 
 
 - nor Denp this tobe true, that an hone mants more worthy tobe 
 doued, ‘onto whome allo euerp one doth moze willinglp applye 
 
 him ſelle bp nature, then vnto the conuerfationof wicked men, 
 whoſe familiarttie there ig no good man that doth not ahhorre, 
 howbeit fleſh and blood tarhecaule that true and Chꝛiſtian tone 
 is not among vs Foxa Chꝛiſtian muſt noe veriue his loue from 
 
 the perfon,asthe woꝛld doth: as ſome pong man ſeeing a maide, 
 
 is in loue with ber becaule of her kayrenes and beautie, and a co⸗ 
 uetous man taketh bis loue and deſire of his monep, a Lorde 02 
 Pꝛince of honour and power, xc. Foꝛ all ſuch loue ts fap tobe 
 feyned and proceeding not from whence tt ought, He 
 Hood thinges., wherewith he ſeeth the perſon adorned, neiche 
 
 both it continucanplonger; thenchat whith beloweth, continu: — 
 
 eth and ag long as he may eniop it mit" 
 
 But true loucought to be ſuch ag flowerh ont of acontinuall 
 
 fountaine,and pꝛoceederh from the bottom of the hatt, asia kreſh 
 ‘and continuall water alwayes ſpꝛinging fosch, whith can nee be 
 
 Hoppedzand is never dꝛyed vp. This lore ſayth atter his ores A 
 
 {due theenot fo} chy honeſtie oꝛ dichoneſtie for Mood noe deriue 
 mp loue from thy bonettic, as from a range fountaine, brit oft 
 of mipne owne fountaine that isout ofthe word of God whieh is 
 
 planted in my hart, tohich tommaundeth meta loue my neigb: 
 hour, From hence loue plentifullpflowethjopencoanwhich hate " 
 
 neede thereof, 'watering allborh friendes ahd foes: péarchiellp 
 prepared and ready for foes, inaſmuch as they haue moze neede, 
 
 that: 
 
4 "OF CHRISTIAN LIFE 193 
 thatthep map bp mp meanes be brought to amendement,T prays 
 ing for them, and Doing according to mp abilicie that which J 
 amiable, that they alfoleauing their euill wapes, map be deliue⸗ 
 red from ſinnes, and che ſnates of the Deuill, And this ig ſayd ta 
 be loue flowing from che hart, and not deriued from without: for 
 be thatts endued with (uch loue, findeth nofuch ehinge in him 
 whom beloueth from mbence he ſhould vertue tt: But becaufe be 
 isa Chpiftian,becaufe he lapeth Holo on che word, which is alto: 
 gitber pure bp it ſelle, by the power of it his bare allots mabe 
 pure, and repleniſhed with erueloue, CAhereupon he poureth 
 forth the treafures of bisloue toward eucty man, nepther is be 
 Mould op turned awape with the perfonof any, whether be be 
 good areuill, Behola chus ſhould they preach which will right 
 Ipteachloue required of thelawe, whereof our bablers knowe 
 nothing neither haue anp regard thereof, albeit they talke manp 
 thinges of the lawe,and vifpute much of loue. They doe noc lee, 
 no they doe not ſo much agoncethinke „tharloue mutt be fuch, 
 chat tt flow out of the hare, ¢ thatthe fountaine mutt be firt pure 
 . and cleare. Chis neuer defcenderh into their bart, although thep 
 * Hearesveabyand teach many things of tt, Chey are occupied wich 
 erp vncertayne; and vnproſitable cogitariong , pea rather with 
 dead dꝛeames. 
 CTAhhertefore whatſoeuer is preached of workes and of a good 
 liſe that onely is well done which proceeverh from the worde of True good 
 - &09 5 apure bart, and a truefatth , Chis thou mapfkfee in all workes. 
 fldtes,bow euerp one oughtin bis calling to doe the office intop- 
 ned him aud erercife the workes of love. A feruaunt labouring. € 
 thinking no moze thenthus: Wp Lorde, Maiſter papechme 
 my Wages, for which onelp J ferue him, orherwife J would not 
 bonchſafe to looke spon him, xc: bath not a pure hart, for he doth 
 notleruc but for a peece of bꝛead. oꝛ for bis hyꝛe, which being ta- 
 kenatbap,btsferutce alfo ceafleth, Burifhe were aright ¢ true How agood 
 Chpittian,be would rather be thus affected: J will nor therefoze feruaunt 
 feruesbecaufe mp Waiter papeth me wages , becaule he tg ho⸗ ousbt to be 
 neſt orꝛ vnhoneſt tc: but therefore beceule the word of God doch Pe 
 thus fpeake bnto me: Seruaunts be obedient vnto your Mai- Ephef.6.5. 
 ſters as vnto Chriſt; &c. This ſeruite proceedeth of tt owne ac- 
 coꝛd out of the hart. which layeth hold on che woꝛd and greatly e⸗ 
 ‘Heemeth tt, laping: wil ſerue mp Maiſter, and take mp wages, 
 * IR 
 
 at 
 
yr 
 
 
 
 
 
 194 A SERMON OF THE SVMME 
 
 but this thal be the chicfett thing, for which Jdo this fer uice‚that 
 Amapferue mp God and Loy Telus Chzitt, who hath layd the 
 condition and ftate of a {eruaunt vpon me, which I knowe doth ‘ 
 pleafe him in me, ec. Dere thou feck a true worke proceeding out 
 ofa pure hart So alſo let a 1020 oꝛ Pꝛince, and they which baue 
 the charge of gouerning § common weale,thinke thus: Gon hath — 
 committed vnto me the office of a Waniftrate, that Ihoulobea a 
 ruler snow if J will haue regard punto this onelp, that mapen- 
 iop mp dignitie,riches, and power, itts certaine that mp hartis — 
 not pure,and pet inthe meane feafon J doe che works of aruler, — 
 fo;rhatthe world cannot complaine of me, neither Ceſar, oꝛ the 
 Lawpers can blame oꝛ finde faule with me by their lawes. Cuen 
 as neither aferuant {eruing onelp for mages can be reprebended 
 ofthe world, whether be {eeketh bis one thinges 02 not, Sure» 
 lp the worde of Govis not regarded in the office of aruler that 
 doth fo, but his omne idoll,bis owne glorie,monep and power Ec. 
 Howy hart Bucif this affection be tn his hart:becaule Fam occupied in this © 
 ofagodly. office, wheretti Gon hath placed me, and the word commaundeth ' 
 el him that beareth rule to be carefull, it is meete that Wooeerecnte | 
 rad,  thefame with all faithfulnes and diligence; co the ppaife and glas 
 rp ofmy God: Che erecution of the office of fuch arulerenvuey 
 with fuch a mind, commeth out of a pure and fincere hartjwheres 
 with both God and good men are delighted. There is moꝛeauer 
 in him lone, which doth not cleaue to p perfon or outward things, 
 but beginneth in the hart, which che wordenf God maketh mans 
 feſt, which foꝛaſmuch as itis pure ¢ cleane , vothalfo purifiethe 
 bart. Ano fo his gouernment and works are the mecre feruices of 
 God, moſt acceptable {acrifices onto him, feeing that hep are 
 Done onelp according to the word of Gov, and for God his faken 
 But our talkers cannot teach this, neitherare able to iudge of 
 it, only crping out when they teach beſt of all,that we mult be ho⸗⸗ 
 nett. They bring a certaine iuridiciall fermon out of the lawes | 
 of men,as Cefar and bis Clerkes teach. But how the hart is pu⸗ 
 riſied, they haue neuer ſo much ag vnderſtoode oꝛ thought any 
 thing thereof ‚or how loue ts to be derived to all tates and condi⸗ 
 tions of men according to the word of God, 01 nn. a 
 Thus mutt chou fap moꝛeouer even in ſpiritual offices ae ftates 
 alfo: TE Joꝛ any orber ſhall ppeache to get fome goon benefice, 
 whereas otherwiſe I would eaſily ceafle from doing this office, 
 
 | 
 4 
 
en | 
 * OF CHRISTIAN LIFE | 195 
 
 map preacherhe Gofpell, but mp hartis not pure, but mo 
 
 plainiy polluted. Therefore although I doe longe and much af: 
 firme,that it ig a good worke and a weighty office, pet doe J not 
 performe it aright,foralmuch ag I doe ttnot from the hart, But... 
 then onelp itis rightly vone when che bart hath this affection: al: How) hart 
 beit Imuſt get my liuing thereby; yet this ought nottobe the preacher & 
 chiefe ende thereof, but becaule God hath called me vnto it, and Miniſter 
 Hath committed it vnto me diligently to be done, it remaineth, ougbr to be 
 that A doc wich all viligence labour cherein cathe gloꝛy of Gov, fretted. 
 and faluation of foules , which:3 doe otherwife allo for the loue 
 “of che word, willingly and frommy bare, Hereby F leeke nepeber 
 Joue oꝛ friendihip,no2 honours no? chankefulnes of men, but mp 
 workescome from the bart, which J ſirſt doe, before Jobtayne 
 any honour, gloꝛie, rewarde , money, 02 fauour, although if 
 thofe come and followe, I may haue and receiue chem without 
 finne, . 
 
 Lo, thus the word is the caule,foundation, ground, fountapne 
 and {pzinge of loue comming out ofthe bart,¢ of all good works 
 that pleale Gon, which becan bp no meanes awap with , tthe God requie 
 hart be not pyre before: for neither are workes acceptable to reth the 
 men, which are done without che hart bp viffimulation , Howe if hare. 
 
 Ceſar and men require che hart, although they cannotlee it, of 
 howe muche greater effimation tsthat hart bekoꝛe God, which 
 poeth all hinges for the wornes fake ? Therefore he allo ſufſfe⸗ 
 reth bis word to be preached, that we map order all our life ace 
 
 coꝛding to the prelcription thereof, And let not vs fufler our 
 felues to be hindered, fraped from it, or diſcouraged with che let 
 op binderance of any thinge, although for it we fhall fuffer all 
 kinde of loffes, pnebankefulues, contempt, €c but let vg 
 bꝛeake and goe through all byuncs wich a boulde and manly cous 
 rage, and fap thus: webeganne nochinge for any mans fake, 
 neither will weleaue of anp thinge becaufe of any man, but that 
 we map Doe that which ts acceptable to God, we will xoe on Tl, 
 howſoeuer chinges fallout with vs. Chep which doe chus, be _ 
 come men excellent and moft highly tobe eſteemed, who are 
 ready to doe allduties,and ſerue God with all reavines of minve 
 and loue not fepned. For the fountaine and fpringe is good, not 
 Beriued and bꝛought in from without. 
 » ‘Chel thinges Ithought good brieflp to Tpeake of che firk 
 a RP it, 
 
 ® 
 
 
 
The fecond 
 part. 
 
 A good and 
 quict con- 
 Science to- 
 ward men. 
 
 196 A SERMON OF THE SYMME | 
 part howe the hart ig purified bp che worde alone, and not as the 
 Munkes haue dreamed, bp afight taken vpon them agaialt euill 
 
 ‘cogitations,t by fepning of good thoughts, For what thoughts 
 ſoeuer thou ſhalt fepne, the bart hal remainvncleane,iftbe wor 
 
 of God be not in tt,although tt precende a areat ſhewe of a godly 
 
 like, as Paule wirnefferh, But this purenes.wherof heſpeaketh, 
 
 path ertend farther then outward € corporalpurenes doth which — 
 tie Jewes did ble;eating e Dptnking their hands being oftenwa⸗ 
 
 fhed, which our religious menalfo vſe in their fatting, diuerſitie 
 of apparel, orders and rites ec: fo2 this ts called purenes ofthe 
 
 ſpirit, which we then haue, whenbeing inftructed bp the word of 
 
 God, we know thereby howheis to bederued in eueryſtate t val: 
 
 ling ,and endeuour to frame our lines according thereunto, 
 Rewe followerh che feconde parte concerning a good conſti⸗ 
 ence, whereof alfo we muft intreate: to wit, that loue mutt come 
 from fuch a hart,ag bath atopful ¢ quiet confcience, both reward 
 God, and alfo toward men, Coward men fojas Paule glorieth of 
 him ſelle, that he liued ſo, thatheoffenvet no many wroubleong 
 man, was an euill example and burden to no man, buralichat did 
 {ee and heare him, muſt needes witnes; that be indiſterently fer: 
 ued all, helped all;counfelled all, delt friendly and gently with 
 all.Such a conſcience Moles alſo gloꝛieth of againſt p feditioug, 
 Numb. 16: Thou knoweſt that Ihaue hot taken fo muchas an 
 aſſe from them, neither haue I hurt any of them. And Jeremie 
 chap.18: Remember,O Lorde, how that Iſtood before thee t6 
 Jpeake good for them, and to turne away thy wrath from them. 
 Likewile doth Samuel 1. King. 12: Ihaue walked before you 
 from my childhood ynto this day: beholde here 1am beare re» 
 cord:of me before the Lord, & before his anointed: whofe oxe 
 haue I taken? or whofe afichaue I taken? whomehaue J done 
 wrong to? whom haue I hurt? or of whofe hand haue J receiued 
 any brybe?ann fo forch as followech tn thefame place. Such boas 
 fing ¢ glorp euerp Chriftian muſt attaine vnto, that he do fo line 
 toward euerp man,and fo erercife and fhew bis lone,that no man 
 can worthelp complaine anp whit ofhim,wherebp he thal trouble 
 02 diſmay bis confcience,buc thatall that wil confes p cruth,map 
 be enforced to ſay, that be hath ſo liued, p be bath bin an example 
 to euerp man of lining wel, which will onelp but follom him, And 
 this is called a good cõſcience befoꝛe men, oj agaiuſt p ciplaines 
 , and 
 
= J 
 
 OF CHRISTIAN “LIFE, 197 
 
 | andreprebenfions of men. And albeit (uch a confcienceig not a» 
 bie to and before the tudgement of Gov, nonor any purenes of 
 ‚ the hart ın the outward life and works of foue (we continuing in —— 
 finning often times before God) pet we muſt attaine vnto fuch a 
 hart, that we mayp-com‘opt our felues before him alfa, and fap: 
 this God hath bioden and commaunded to be done, therfore J do 
 it with a pure hart anda goon confcience, netther would F wil: 
 lingly doe otherwile neither of purpofe burt 02 trouble any man, 
 _ but whatfoeuer I fap and doe, that is willed and commaunded of 
 | Gov. Letno Chꝛiſtian fuffer fuch a conſidẽce to be wꝛeſted from 
 him, that be map boat him felfe bp the worde of Goo againt the 
 ~ whole world, For be that hath noregard how he leadeth his life, 
 that be map foppe the mourhes of all blamers and accufers, and 
 cleare him felfe before all,and teftifie that he hath liued , ſpoken, 
 | and done well,be J fap is not peta Choifian , bauing not in him 
 - felfe a pure bart and love. For we wil not prefuine of the doctrine 
 | of faith, as though chat being had , eueryman map doe what be 
 | Ui, whether it be profitable 02 vnpꝛoſitable to bis netabbour, 
 that we muſt in no caſe doe, Orherwifethatdoctrinefhouldbaue _ 
 _ thenameto giue licence and freelibertie for euerp oneto Doe 
 ' whathe will. But we muff fo behaue our felues, that we map ob- 
 taine loue out ofa pure bart anda good confcience , that noman 
 - nap accufe bs of anp crime. 
 
 And although ehele thinges be Tpoken of our life and works, 
 anda Chꝛiſtian is an other maner of man befoge, God, as we 
 ſhall heare, pet we muß earneſtly endeuour our felues tn this ale 
 | fo, that we map be without blame befoxe God. And when we 
 | fhallnot attapne thereunto, we muff flie to praper , and fap be- 
 | 
 | 
 
 fore God and men: forgiue vs our trefpafleg , ec: that at che 
 lealſt wile , our life map remapne without blame, and we map ob» 
 taine a good confctence before mẽ. And ifchis can not be brought „A aoe 
 to palle bp perfect loue and pureneg of the hart, pet let it be when we 
 done by humilitie , chat me may pꝛaye for, and delite of all men fayle in our ’ 
 pardon of cur offences, when as we haue not purely anv.porfe- dutic coward 
 | ctlp done our dutie, or are notable to doe it, fo that thy, neigh: out neigh 
 bour map be enforcedtofap , albeicchou haf qreatlp hurt me, r 
 oꝛ haft not done thp dutie toward nie, asit was meete, pet for: 
 almuch as thou bumble&.thp felfe, J will willingly forgive 
 ‘thee, and take tt inthe be parte, And for this humilities fake 
 
 ttl, 
 
 
 
 
 
An | re Oo ee a 7— — ‘md Seed, a} 59 JJ ie) ee 
 
 198 4 SERMON OF :THE SVMME 
 
 A fay that thou art a good man, which dooſt not ſtande obſtinat⸗ 
 iy, ag. though thou wouldeſt aduiſedly and of purpoſe offende a⸗ 
 gaint me, but dof turne thy ſelle vnto Toue » Therefore that 
 life ig ag pet ſayde to be without blame, which albeit it was ſub⸗ 
 iect to repꝛehenſion, is with bumilitie couered, and reformed, 
 thatno mancan wozthelp complapne thereof, Chus the lame 
 ſhould be expqunded and bandeled, that both loue toward euerp 
 man may rightly proceede, out of. apure hart for Gon bis fake, 
 and the coulcience map ftande before che worlds And this ought 
 to baue bene practiled of thole bapne talkersin their Sermons, 
 their. colve erifles and baine follies ‚being neglected and left of, 
 But that all theſe thinges map ſtande and be of force before Gow 
 alfo,there pet rematneth one inge,wbleh —— — 
 which tg that that kolloweth. 
 i And of faith vnfeyned. 1% 
 Foras J hauelapoe , albett F haue a good conlcience Define ‘ 
 Our olde A- Men,and Doe exerciſe loue out of a pure hart, yet the olde Adam, | 
 damdoch that is,fleſh and blood remaine tn me fubtect to finneg , wherebp 
 — vs itcommeeh to palle chat Jam not altog ither oly anv pure. And 
 ne as Paule layth Gal5: The flesh lüftech agaiuſi the fpitit; &e 
 to perfeét pu And Rom.7, be affirmeth chat he mutt fight a daily fie againtt 
 ritie and ho- him felf,becaule be can not do that which ts good,e pet he would 
 lines. willingly vo it, The ſpirit in deed wotild berp willingly liue pure» 
 Ip x perfectly according to the worde of God, but the rebellioug 
 fleth refifteth the deftre thereof,affatling bs twith many and great 
 tentations,thacwe fhouls feeke Honour, wealth,viches,pleafure, 
 € ſhould become flothful € negligent in our fate ¢ duty. So there 
 remaineth a continual fight tn bs,becaule of the unpurenes ofour 
 Although perſon, wherein there is not pet ſincere purenes, nor a good con: 
 wehauea ſcience # perfestloue, vnles there be perhaps fomewhat before 
 — — men. But before God many thinges are found lacking in vs ma⸗ 
 exercifeloue NP things are worthy of blame, although ail things be perfect be⸗ 
 out ofa pure fore men. For eramples fake : although Dauid can obtapne that 
 hartbefore conftvence before men, that he canbe reprebended ofno man,and 
 igi the the holy prophets Clap. Jeremie, ee: do glorp € are {ure, whats 
 Rand before (oeuer thep haue done according to their dutie, is right and well 
 God. done, ſeeing tt is the Ward and commaundement of Gov, wherein 
 Re thep haue erercifed them felues with a pure bart ¢ a good confci- 
 | ence, petcan they not Lande by this confivence before the iudge⸗ 
 
 | * ment 
 i J 
 
 
 
OF CHRISTIAN LIFE, { 199 
 # ‘ment of God , but are compelled to fap : if we chould ſtriue with 
 
 thee in fudcrementsthen no man {hall haue fo good a confcience 0} 
 fo pure a bart,which doth not dꝛead thy iudgement, and acknow: 
 
 ledge bim felfe tobe wozehp of reprehention and blame. For Gov 
 
 hath referued that prerogatiue onto him felfe , that be map con- 
 tend intudgement with euerp one, albeit he be holp, and accufe 
 him of veadip finnes neither ts there anp ſo holy, whombe map 
 not tudge and condemne as worthy of deſtruction. Aherefore al- 
 though both the bartbe pure ¢ the confctence good before men, 
 petmuft thou endeuour to attaine vnto this alfo, thatthe fame 
 map be likewife good before God, that he map not find fault with ~ 
 them, but that they map be fafe and quiet from his tudgement, ag 
 thep are before men. 
 Dereunto now pertapneth che chirde parce; that ts faith. And The third 
 this tg the paincipall part and chiefe precept, contapning all the part. 
 reff in it;that we map knowe, that where loue ts not pet perfect, 
 the barcnot fufficienelp pure , and the confcience not quiet, and 
 God doth pet findefome thine which is worthp blame, where 
 the wozlde can finde fault with nothinge , fatth muſt mozeouer 
 come, andfuch afaith, which isnot fapned , and defiled with 
 confinenceof a mans owne holines, For whereſoeuer this ts not, 
 there the hart is neuer purified before God, neither ſhallthe con- 
 fcience be able to ftande , if they be eramined by feuere iudge⸗ 
 ment, anderact cenfure. Men indeede Hall nottulllp blaine me, 
 albeit Aalorp, that Jhaue ferued them bp preaching helping, _ 
 gouerning, and by doing cheoutie of an ouerfeer or tuler, ac: 
 with all fatthfulnes, And tf Jhaue done any thing more op leſſe 
 then Jougbt , Jam ſorie at my hare; for Jwould bery willing: | 
 Ip baue done all hinges that J ought. TAherekdre I am quiet € 
 already erculed, neither haue thep any mdr which thep map 
 rightly require of me, but are enfoꝛced to acquite and diſcharge 
 me. But here J mutt attapne vnto this alſo, that my bart be fo 
 pure, and mp conſcience ſo good before God 5 that he map not by 
 anp meanes accuſe and condemne me, Howbeit we linde not this 
 in our ſelues, althaugh we map gloꝛie ſomewhat thereofibefore We cannot 
 the world. I mutt therefore obtapne fome och er thing whereunto of our felues 
 A may trutt,t€F hall come into perilt ‚and within the throwing 27¢ co 
 ' pfthe dart, as it is commonly fapd,and J mutt fay to my feareful — 
 and terrified confcientey I haue Done that which Jhaue bene a: (rence be- 
 N itit, fore God. 
 

 
 200 A SERMON OF THE SYMME 
 
 ble,and who knoweth how often A haue done leſſe then Jought? 
 for J coulde-noc ſee and marke allthinges, as Dauid alfo ſayth 
 jalal.to : VVho can ynderftandhisfaltes? Therefore I canlap 
 no foundation of truſt bpon mp owne holines and purenes.¢Ciel, 
 Ihaue the word,loliue,louezand haue a good ronlcience, which 
 is pure aud holy, Buschig A mant,that Scan not conclude, that 
 that ig inmpbart;neither doe IT finde ſo good a confcience in me, 
 as the lawewequireth of me. For thereisno manliuing in the 
 earth, which can ſay this truely, Iknowe that I have done all 
 thinges, and that J dee ome nothinge befoꝛe God. But the mot 
 
 holy ones mutt fay thus: Ichaue done ſurely according to mp abi⸗ 
 
 litte that which Jhaue bene able ;-but I haue offended muche 
 oftner then J knowe . TÜberefore our owne confcience doth 
 witnes againſt vs, acculing and conuincing bs , although be- 
 fore the worlde we are moſt free from reprebention oꝛ blame, 
 For it muti followe the woꝛde which fayth: thisıchou ſhouldeſt 
 baue done, chisthou ſhouldeſt haue left vndone. It can not a: 
 
 uoyde the iudgement of.chigz nor aunſwere to the accuſation 
 
 thereof, but is at the leat wife enforced to ſtande in an vncer⸗ 
 taintie, being wholy wrapped in douting. Buc if it dout, then ig 
 it by and by aunced: fo} it ſtandeth not before Gov; donc Herts 
 and trembleth, 
 By what Tiberefore the — part of our doctrine muſt bere belpe 
 meancswe bs,to wit, that oux Loꝛd Telus Chait being fent of the father, did 
 attaine to come into the world and hath ſuffered and died for ns. Ahereby 
 pi purenss.gg hath reconctlea the good will and fauour of che father tovs, 
 ce Vis wꝛath being appealed, and doth nowe fitte at che right hanve 
 ascanftand Of the father bauing regardeof bs as our Sautour, and as a 
 before God. continuall Mediatour and Interceflour for vs , making intercel: 
 
 fion for vg „-agfor them which cannot baueand obtapne of chem. 
 
 felues fuch purenes and a good confcience, Therefore bp his 
 belpe and benefice we map fape before God: although J am not 
 pure, nepther baue a good confcience , pet Icleaue to bim bp 
 faith , which bath perfect purenes and a good confcience, which 
 he wanech for me, oprather which be giueth vntome, For he 
 alonets he , of whome we reade wpitten, ag Peter, and E⸗ 
 faie chapt 53 fapes vvho.did no: finne, neyther vvas there guile 
 founde in his mouthe . And this maple belongeth onelp vnto 
 
 him, nepther hath be any neede to praye, foꝛgiue vs our dettes, 
 
 neither 
 
 | 
 
 | 
 | 
 | 
 
i= 
 
 
 
 OF CHRISTIAN LIFE, 201 
 
 neither ofthat article of the Creene , Jbeleeue the forgiueneg of 
 | finnes, tc : but be is free and quiet in perpetuall,puce and perfect 
 _ tighteou(nes and purcnes, onto whofe charge none can lap anp 
 
 thing, nor accule his conlcience of anp crime, not man , not the 
 Deuell ,no not Goo himſelfe: for he bimfelfeis God, who him- 
 felfe cannot accufe himielie, 
 
 And this is called faith neither coloured nog fained,which.the 
 
 conſcience ttrining and trembling dareth come forth in the fight 
 
 | 
 
 of Gods and fay: Almightie Goo, I am innocent before the 
 world and quiet inminde, fo thatnoeman can lap any thing to 
 mp charge, 02 fpnde fault withme. For alveit I baue not done 
 allthings,pet I alke pardõ of euerie one,that be will forgiue me 
 for God his (ake eut as Jagaine foꝛgiue all.Bp this meanes I 
 baue cut of the complaints of all , who haue no more which chep 
 may rightlp lap againf me, Wut before chee J mutt lap afive 
 this truft and confivence,and muft wholy acknowledge the auil- 
 tines of innumerable (pnnes, and fap as Dauid {apd Pſal. 143: 
 Lord enter notinto iudgemét with thy feruaunt: forin thy fight 
 shall no man lining be iuftified. (Uberefore I can not contend 
 with thee, tf chourequireft an account of mp life. But J appeale we mut ap- 
 from p tudgemet feat to the mercy feat 5 Jdo cafilp fuffer,char J peale frõ the 
 be dealt with accordıng tolaw ¢ right before the iudgemẽt (eat iudgement 
 ofthe wold, and I will willingly auntwere, and will do what J fear vf Hi 
 amable: Dowbeit before thee I will not come into iudgement, Pcch leat. 
 
 but Woelire grace, which J cake holve of on euerie five. For thus 
 
 the Scripture teacheth me, that Gon hath ſet cwo feates before The iudge- 
 mensthe one a iudgement feat, for them which are pet fecure anv Ten Kar 
 
 - bntractable,t acknowledge not their finnes.netiber wil confeffe 
 - andacknowlevge them: the other amercy feate, for miferable The merey 
 
 & fearfull confctences, which fecle their finnes, dꝛead the iudge⸗ leat. 
 
 ment of God, and do earneſtly make requeſt for grace. And this 
 
 mercy feat ig Chritt himlelfe.as Paul witneflech Rom. 3.whom 
 
 God hath let forth onto vs, that we might haue refuge vnto bim, 
 heing not able to and before God by our owne power, Cinta». - 
 
 him I wit applie my felfe if Jhaue done 0 vo lefle thé ig meetes 
 and how great pureneg and goodnes foeuer mp heart and con: 
 
 ſcience baue before men, I will haue it here to be altogither no: 
 
 thing, and hidden, and covered as it were with avant, pea with 
 a fayze heauen, which map mightelp defend it, whichis catter 
 
eine 
 202 A SERMON OF THE °VMME 7 
 grace and remiflid of ſynnes. Cinder the defence thereof mp heart 
 
 and,sonfcience muſt creepe , and remapne fafe and quiet. Foꝛ ſo 
 
 he commaunded bis Apoftles to preach € publith , that thꝛough 
 
 bis name all that beleeue in him, thal receiue remiffon of fpnnes, 
 Againe, Hethac shall beleeue and be baptized, shalbe faued, 
 And Joh. 3 he faich:God fo loued the world, that he hath giuen 
 his onely begotten Sonne, that who foeuer beleeueth in him, 
 
 should not perish, but haue euerlafting life. Cherefore Goo 
 
 hath {et forth the mercy (eat bnto vs, whereunto he leadeth vs 
 from the iudgement feat. Let vs leaue other before the iudgemẽt 
 feat,namelp thoſe proud holy ones, contemners and perlecuters 
 of the word of Gon, where thep ſhall heare fentence according to 
 their deedes. Cte will (uffer chefe to abyde in their circle, vntill 
 thep haue humbled themfelues : but we will not abpde in thig 
 circle, but will vepart from it ag farre ag we ſhalbe able, into che 
 circle of the mercy (eat , vnto which wedo appeale, Meither 
 baue we inuented this of our otone braine, but it is the word of 
 Gon himfelfe , which chreatneth horrible iudgement to them, 
 which come with their owne bolines, and trutting thereunto, da 
 hope that thep thalbe able to ſtand before God the iudge, negle⸗ 
 cting the mercy featof Cyritt. Foꝛ the fentence ſtandeth; that 
 they thalbe (et before che tudgement feat, ag Chꝛiſt fapth Bob, 3: 
 He that beleeueth not is condemned alreadie, becaufe hehath 
 not beleeued inthe name of that onely begotten Sonne of God. 
 He that beleeueth in him is not condemned, that is, fhall not 
 come to the iudgement {eat,but to the mercy feat, wherethereig 
 no wrath o2 rigour, but grace ¢ foꝛgiuenes of ſynnes all thinges 
 being remitted which be not pure, peabeing blotted ont anv fo 
 confumed , ag adzoppe of water is conlumed of the heat ofthe 
 funne, For where the mercy feat reigneth, there ts nothing els, 
 but meere forgeuenes and remiflion of ſynnes. EHE 
 
 This cherefore being knowne, we muſt exactly vnderſtãd the 
 difference betweene the Lawe and the Goſpel, whereofwe often 
 
 The office of teach, Che lawe dꝛaweth bs to the iudgement feat, requiring of 
 
 the Lawe. 
 
 bs integritie of life, loue out ofa pure heart ¢ a good confcience, 
 it makech vg alfo to evercife our {elues therein, and muſt goe no 
 further, Bur when tt Hall come and accule thee, and will reaſon 
 with thee, and haue thoſe things to be performed which it requi⸗ 
 
 reth ‚chen hale chou be greatly troubled, For albert thou batt 
 
 pone 
 
 5 
 
 2% Ale 
 
4 
 
 OF CHRISTIAN LIFE, . 203 
 
 ' pone ehem,pet art thou not able to ſtãd before God, before whofe 
 7 iudgement feat, manp thinges are pet found wanting in thee, 
 which ſhould haue bin done of thee, and thou bhatt left them on: 
 |  Done,neicher are thep knowne bnto thy felfe, Mhither then wile 
 thouturne thee ? Mere che Lawe vrgeth thee by all meanes, anv Han Law wil 
 Er : ; , rue VS vnto 
 thine owne conlcience being witnes, accufech thee,requiring the defperation, 
 fentence of the tunge againſt thee. Chen muſt thou Delpetre,there voles we can 
 ig no countell oꝛ helpe tobe had, except thou knoweſt to flie from appcale frõ 
 the iudgemẽt ſeat to the mercy ſeat, as for erample ; Admit fome ¥ wdgement 
 Bithop die inhig owne holines,who while be liued was as it ſee⸗ ig fo the 
 med, ofa goondlife, and acknowledged Chrift no otherwile then Br 
 acruell tudge (asithath bin hitherto preached of him, netther 
 bath be bin otherwile fet forth, ag he is alfo wont to be vnto fuch, 
 not of his owne nature,fo2 tn deede be is moſt gracious and com: 
 fortable,but becaufe thep effeeme him for no other tn their heart) 
 bebold this man is abinderaunce vnto himfelfe , that be can not 
 obtaine anp grace, For be knoweth no difference of the iudge⸗ 
 ment feat and the mercy feat, peabe is altogether ignozaunt, 
 mbether there be a mercy feat, from which be fo erreth, and mut 
 be bound ta che iudgement ſeate. 
 
 But we teach thus, that Chri is foto be learned and conf How Chri 
 Dered, that we be moſt certainlp perfinaded that be fitteth before mutt be lear- 
 miferable and trembling confciences,that beleeue in him, not ag Medand con-, 
 an angrie iudge, which commaunderh fo2thwith to carie violent: "44 of 
 Ip them that be giltie vnto punifhment , but as a gentle, fouing, 
 
 and comfortable Mediatour, becweene mp fearefull confcience 
 and God, which fapth unto me: If thou be alinner,and affonien, 
 and the deuell laboureth to dꝛawe thee to the iudgement feat, 
 then {ee that thou flie vnto me, and feare no wrath or anger, 
 Wiherefore? Cuen becaule I fie here ‚that , tf thou beleeue in 
 me,I map make intercellion for thee to mp father ‚that no anger 
 andleueritie map burt thee: for all anger and punifhment (halbe 
 fooner layde bpon me, then be boyne ofthee, Howbeit that can 
 not be :for be is the onelp beloucdfonne , in whom all grace and. 
 fauour diwelleth , whom as oftenas the father doth behold , be 
 can not but replenit both heauen and earth with grace and fa- 
 uour, and forget all wrath and difpleafure. And what foeuer he 
 thall afke of bis father , that be Halt forthwith obtaine with ous 
 all repulle or dental, Sa by faich we are made wholp bleſſed and 
 
Wemult ef- 
 pecially take 
 
 heede , chat 
 our faith be 
 
 not falle or 
 feyned. 
 
 204 A SERMON OF THE SYMME | 
 | 
 
 fafe, fubtect no moꝛe to any Damnation, pet not for our owne has | 
 lines and purenes, but for Chꝛiſtes fake , to whom we cleaue bp | 
 faith as to our mercy leate,being aſſuredly perſwaded, that wich 
 bim there rematneth no anger, but meere loue , and pardon anv 
 forgiuenes of ſynnes. Thus the heart is purified before Gon, 
 anv the contcience made good and quiet, not in reſpect had of 
 mine owne purenes or life led before the world, but by truff and 
 confioence of that excellent treafure , which mp heart apprebene 
 deth, which is vnto me in ſteede of a pledge and fulneg , when ag 
 before God F am not able to pape. - 
 
 But herein the whole force of the matter conſiſteth, that we 
 Doagaine and againe take heede, that dur faith be not falſe, oz ag 
 paul (peaketh fained. For if chiserre,and veceiue vs, all things 
 deceiue hs, Foꝛ there haue bin many tn all ages, as there be alfa 
 at this Dap , which can {peake many chinges of faith, and wilbe 
 maifters not onely of thelaw, but euen of the Golpell alſo. CAho 
 fap the fame that we do, that faith performeth doth all things, 
 but that the Law and good workes are alfo to be topned onto it, 
 and that otherwile, if thele benot added, faith auaileth nothing, 
 In which words thep mire ¢ mingle togither our life x Workes, 
 and Chr, But this ts not purelp and ſyncerely ro haue taughe 
 faith, but to haue coloured, defiled and coprupted faith, fo that it 
 can no moꝛe be called faith , but a feined colour ¢ counterfecting 
 of faith, the truſt and confidence of the heart ſtanding not purelp 
 toward Chꝛiſt, as the onely mercy feate, but being grounded 
 bpon our one holines, ag being able to and before the tudgemée 
 feat, Therefore doing thus, we are moſt rightlp raft of before 
 God,and condemned vnto deftruction whereof we are moſt woz: 
 thie, For if faith mutt be pure and voyd of all counterfecting and 
 faining „then thele two thinges, Chatt and mp workes mut be 
 rightly diſcerned and feuered one from the other. Foꝛ this is 
 platne evento him that is blinde,that Chrift andhis workes are 
 not mp life and mp workes, but are feparaten from the Law and 
 from the workes of all men, pea and that by a greater diftaunce, 
 then man ig vnlike or differeth from man, Foꝛ neither can I fap, 
 that J and Cefar o2 the Bilyop of Rome are the fame thing, 
 pet I am much neerer and liker buco either of them , then amoy- 
 tall man and a finner is vnto Chott the Lord, whoe is not onelp 
 a pure and holp man, free from all por and bloc, but ig moꝛeouer 
 
 : Gor 
 
 
 
\ OF . CHRIS AMANO LIFE A 205 
 
 God alfo, Therefore lee che Lawe and the purenes of thy hearts 
 “pea and thp good confeienceauäile in varth onelpitoward mens 
 But where the mercy ſeat is; sto wit at the right hand obthe ta⸗ 
 ‘ther and the Mediatour betweene thee ¢ Gov; chither no mans 
 woꝛrkes ¢ meritsought tahaue accefle, much leſſe be thep there 
 of dnp force or value, Therefore Chꝛiſt is purelyto be lepara- 
 tedfrom all mp life, deedes and workes,and we mulkwichouter- 
 ception conchiwe , thathetsan other ching them our; life led be⸗ 
 ' fozemen with a pure heart and a good conirience, albeit it be tes 
 euen perfectly and without blame, Forst beingprefented before 
 Gov, and by the lawe brought coche iudgement feat, Fam con 
 demned aridteth Bur Chit ts the mercy {eat aw all tharcleaue 
 vnto him by faith 5 cannot be condemned and iudged. Spo the 
 iudgement ſeat ogither with the lawe and all mp life goe into 
 one part:but mp faith muſt flie and lep farre vnto an other part. 
 and topnedtifelie vnto him which ts piteyand.hach no one; of 
 whom the Scripture ſpeaketh: he chat beleeueth in him ſhal net 
 be confounded. Gecaule he ts preſent in the ſight of the father, 
 _ andynakechainterceflion forime,. Doreouer he giueth me bis 
 owne purenes and bolinessthatbeirigiclathed and. adorned theres 
 wich; Jmay be able toftand before Gods and all mach and diſ⸗ 
 ꝓleaſure map be taken away 5 in ſteede whereof 3] map enioy 
 meere loue and favour, © gagadır: 
 
 Loe, thus faith remainech pure and free from counterfecting, 
 for it reſteth not opengup workes;tbat becaule ofthemit ſhould 
 behoue Godte be gentleand fauourable vnto me as a fale and 6.0 y 
 fained faith dot) swhieb mingleth togither mans merits and ehe © oo 
 grace of God andalthough it holdche words of Chꝛiſt, perhath |S 
 itthe confivence and truſt of the heart repoſed in it ſelle, ſo that A pina: 
 itis certaine, that it is onely a colout which can not long conti· pith is noo 
 nues Foꝛ the matter eommechat the laſt to this points that be⸗ fure founda- 
 leeuingthat Gov ts:fauourable vnto thee becatfeoh thy tiſe ded tion, bur fai- 
 without fault or blame thou mutt deſpeire and &ipätulre kuoweth nche chat 
 what haue done? whereby ant J certaine that Ihaue neglec⸗tbit nto u. 
 ted nothing through carele nes, 02 that nothing tssmanting in 
 me? Iu this doutſulues of minde the foundation failech, ſſideing 
 aap bnder thee like vuto ſand moued vatirvedoaud fo fates is of 
 no force or value at all. CAherefoze it is mot. unity called fained 
 and painted faich through which one faeth axr it were thzough a 
 
 hir 4 
 
 
 
 
 

 
 
 
 Only Chrift 
 
 206 A SERMON OF THE SYMME | 
 lattis 02 painted glaſſe, through which the thinge thatis feene 
 repzeſenteth the colour of the nlafle, and pet isnotin deede of 
 that colour, So thep allobeleeue that thataflectionis in Gov, | 
 that hevouchfauech co regardour workes and merits, Ahich 
 thep pain forth according to their owne opinion and dpeames, 
 which are vtterly falie rath and vnaduiſed. And ſo tudgeing Gov 
 €allehingsaccopding to them, thep {ee only ag it were thꝛough 
 alattis 02 patted glafle. But ſo onely chou halt behold hrm 
 mith pure and cleere epes, if thou bo wel feparate the iudgement 
 feat andthe mercy (eat one from che other, that beauen with the 
 ftarres thereof map remaine pure to grace €remillion of Ipnneg 
 obtained by the Mediareurı; where Cyt reigneth with his 
 workeg , and the earch allo with her trees and herbeg 5 whither 
 we mutt be referred with our workes Che matter Iſay mu 
 he brought of vs to thar paſſe jif we will and withia right and 
 
 ‘an vntained fateh before God, that we vo purely diſtinguiſh and 
 
 feuer ourfelues , our life, and Chott oꝛ the mercy feat: and he 
 that wtil mot do this , ‘hut preſenteth himfelfe before the iudge⸗ 
 ment feat with a bolo courage , thall feele thereward of his rath: 
 nes. Imy ſelle haue bin in that daunger, and as it were amoufe 
 hauing taſted pitch baue runne awap , reiopling greatlp chat lt 
 bertie was giuen me to attaine to che mercy feat, and now Jam 
 enforced to lap, chat albeit I haue liued verp well before men, 
 pet ail things cömittev of me contrariwile , do remaine beneath 
 bndet theiudgement feat, to be puniſhed according to the fens 
 tenceiand iudgement of Gov, Mow J haue no other comfore,nop 
 
 is our cofort no other helpe and counfell of mp faluation , then that Chꝛiſt is 
 
 and meanes 
 whereby we 
 attaine falua- 
 tion. 
 
 mp mercy leat, who hath neuer offended, hath vefiles himfelfe 
 ‘with no fpnne „who died and rote againe for me , and fictech now 
 at the right hand ok che father, ¢ defendeth me Onder bis ſhadow 
 and protection, that Ji neede not doute, chat am by his benckite 
 
 and interceſſton ſale before Goo from all wrath and terrour of 
 
 fuogement . Thus faith rematnech in all chinges pure , ſetting 
 no other thing befoge t itfelfe , whereunto it ai — * truſt but 
 Chꝛiſt alone.. 0-. 
 
 Now he that knew this well, would be aman of a relolute 
 minde. For allocher haue to do wich a fained faith, boafting ma: 
 npthingesof faith, butmingling all hinges together 5 like as 
 vintners mire wine with water, bp this that thep —* tine 
 
 thus, 
 
| 
 
 *) OF) CHRISTIAN) LIFE, 6207 
 
 thus, God wilbe fauoutable vnto therzand thep make the iudge⸗ 
 ment ſeat of the mercp feat, and the niercy feat ofuthe inogement 
 “deat, which bp no meanes can be; for the iudgement feat fhall re- 
 matne, tc, Ciherefore {eparate theferwo one from the other ag 
 farre as thou halt be able, that thep come not togicher , namely, 
 thp life and bolines togither with the inogement feat inte one 
 place, which map driue € enforce thee to haue a good confcience, 
 and colead an bpriehrlife before mem. But offer thy fpunes co 
 the mercy feare to be tranfferred into another place , where Gov 
 uinglpreceiuingthee, willembzace thee ag abeloucd fonne, 
 and will neuer remember mone anp wrath ox ſynnes. IE fuch 
 Doctrine of faith were fet forth Unto men, then Mould tt be excel: 
 lently well done, and all other thinges ſhould follow of heir 
 owne accord, as purenesof heart and goodnes of confcience, 
 throughright and perfect toue, For who ſoeuer is by faith quiet 
 in bis heart, and aflured that he bath God fanourable bnto him, 
 who is not angry with him, albett he bath deferucd his wath 
 Diuers wapes , be doth all thinges with a glad and cherefull 
 minde, Moꝛeouer he liveth fo alfo toward men that he is douing 
 and beneficial toward all, although thep benot wapthie of Joue. 
 De ts quiet toward Gon thꝛough Chik che Wediatonr, whe 
 will not thꝛow him downe hedlong into hell, but voth louingly 
 fauour him, and lifteth him vp into heauẽ. And this ts the chiefe 
 quietnes, and principall point and foundation of our ſaluation. 
 Afterwardes he doth in his life thew himlelfe dutylull alſo to- 
 ward bis neighbour, Doing allthe beſt thinges he is able vnto 
 him, what ſoeuer his ſtate oꝛ dutie commaundeth 02 requireth. 
 And when be doch leſſe chen ts meetey be afketh pardon of his 
 negligence befoze God and men, fo: that there is left occafion 
 neither to him, nor tothe world afterward torebuke him; power 
 allo to deuoure him istaken from heil, gtoteare him in pgeced, 
 from the devel, Thus a man is ſaide to be in all things perfect, Bi me mb 
 foward men by loue, and toward God not by the lawes.büt bp.came, per⸗ 
 Chri, whom he apprebendeth by his faith 5 as the mercy feats fect. 
 TAhich gageth his holines forthe beleeuers, or rather: giueth 
 it to them, fo, thati in him they haue all thinges that are neceflas 
 rptofaluation, «435. 
 Now this is a and pure doctrine, which gout en ererti 
 fed, and taught vnto men diſtinctly Ithat they might know gow 
 

 
 . 208 A SERMON. ‘OF 'THE SVMME | 
 they may be able to and both before: Gov any men, chat faith 
 and loue be not mingled togither; op life veferred both to God 
 and men. This dught to haue bin perfourmes of thoſe gloꝛious 
 and arrogant teachers, ſeeingthat they wilbe counted maiſters 
 ofthe law, chat chedifferenceiof the law and faith might be well 
 Very hard to knowen vnto all)’ Foralthough tebe taught and repeted with 
 leacne 5 crue neuer fo great diligence; yernocwichſtanding it ig very hard to 
 doctrine of “he wel and thꝛroughly learnede elpeciallp to ve which haue bin ine 
 faith. ſtructed and trained vp tnthe Doctrine of workes, and led onelp 
 fo che lawe and our owne workes, To theſe map be added our 
 nature allo, verie prone and ready by tt felfe hereunto; and now 
 brought into a cuſtome, whereby it is confirmed; and in conti⸗ 
 nuaunce of time turneth the heart alſo into exerciſe and bie, fo, 
 hae we can not abſtaine; nor chinke ocherwiſe, buts that Gov 
 wilbe fauourablevnto vs,which baud done fo great warkes; and 
 haue lev our life fa without blame op fault, Therefore we mutt 
 ſtriue againt bothour nature € cuftome x. Foꝛ furelpicis a very 
 hard thing to chinke o2 be perſwaded ocherwile , and fo purely to 
 put a difference betweene faich and lone, che filch ſtill hanging 
 vpon bs and cleaning vnto vs ;albeit we be now ini faith 5 fo chat 
 wir heart can fcarce rule it ſelſe, that it ſay noe) fo long time 
 haue Itaught the Golpell; fo haue F lives’, fach great woꝛkes 
 baue J pone, tc, Andine would very willingly haue Govito re 
 gard our life, andturne bis mercy feat for our cauſe into a indgo⸗ 
 ‘ment feat, Chouinap dle this boatting coward mien; Fi hate 
 Mone well to allag Ihadebin able and if any thing be wanting, 
 Jas pet wilendettour to make a recompente. Bur tf thou be mine 
 Dev fo gobvnto Gov, Jaduiſe chee to ceaſſe from {uch arrogant 
 shoatting, and chinke to appeale fromiudgementto grace.) 9°" 
 Let who willbegin and proue this thing, be hall at length 
 Ahard thing C2 and trie’, how grieuous and beard itis, for a man that hath 
 
 | va uf no bin occupted all bis lifécime inthe workes of hts owne holines, 
 
 | thing co our to eſcape out, and with all bis heart by faith to cleaue to chis one 
 
 owne workes Mediatour; Imy felfe haue now preached the Goſpell almoſt 
 
 and holines. twentie peareg, and haue bin exerciſed in the ſame daily by reäs 
 
 bing x writing, ſo that JI map wel ſeeme to be ryd olthis wicked 
 
 opinion. Notwithſtanding I pet now and chen feele the ſame old 
 
 filth to cleaue to np heart, whereby it commech to paſſe that I 
 
 ould willingly fo haue to da with God, chat] — 
 
 ome 
 
 
 
». 
 m, OF CHRISTIAN LIFE, 209 
 
 —* thing with mp ſelle, becaufe of which be ſhould for mp hae 
 Hines fake giue me bis grace, And I can {carcecbe brought ta — 
 commit mp felfe with all confivence co meere grace, which J 
 ſhould doe; for we ought to flie onelp to the mercte feate , foraſ⸗ 
 much as God bath fer itbefore vs for a fanceuarie; which mutt 
 ‘betherefuge ofallıhem that thalbefaued. CCiberefore it is not 
 to be merucled at, if it be grievous vnto orherg , fo purelptoap: 
 prebend and lap holde of faith: but eſpecially to (uch ag be pet 
 - hindered and entangled of veuelifh preachers, of whom Paul 
 fpeaketh , which crie out again the doctrine of faith , and in 
 thefe wordes vꝛge the workeg of the Lawe Doe thts and thou 
 ſhalt liue: Alfo, if thou wilt enter inca life, keepe the commaun: 
 dements, tc. TAhich in decde are true and right, if chou didſt 
 alfo rightly onderftand them. Declare vnto me the true mea: 
 ning of chefe wordes;otherwile Jknow ſufficiently alreadp,chat 
 - Foughe to be righteous and keepe the commaundements. But 
 pow mutt I attatne hereunto? m whatts it:ta be righteous? If 
 thou ſaieſt that it is, ta bane a good vonfcience and a pure beare, 
 and te doe all chinges, that God hath commaunded: Tell, be it 
 fo; but beare pe then, oe to, performe methat , 02 at Ieatt thew 
 ones that dareth fap that he hath perfourmedit, Forthou thale 
 not pet fo purifie mp heart and confcience with thp doctrine, that 
 - God cannot accufe and condemne me, Wut now the Lawe( as 
 ithath bin {uffictently declared ) requireth (uch aheart, ashath _ 
 a good con(cience before Gov. How therefore do we obtaine ſuch 
 atonfcience? Chis is the queftion anv the caufe, whereof the 
 controuerfte is, Trulp it commech not hereof, becaufe thou tea: How we ais 
 chett the iudgement feate, thatis, the Lawe, but from ence, foꝛ taine a good 
 that we haue a pure and unfained faith, with Tapeth hole of <onlcience. 
 Chꝛiſt, in whomit moft fully obtaineth all chinges which the 
 Lawe requireth. So at length all hinges are bꝛought to paſſe 
 inme bautng a goon confciences inalmuch a8 Jam now made 
 righteous and: tuttifien beloze Gov © For although that manp 
 things be as pet found wanting inme,per be ſtandeth onmp fide, - 
 who bath fomuch righteouſnes, as wherewith be is di to * 
 plie both mine and all mens defertes.. if 
 Thus we thers therapy) whereby we are mabe righeeons ie: — 
 fore God, whenas they whentheyteach beſt ot all, ſhew onely yıgers or — 
 the wape to attaine to honeſtie and —— which is of Lawe. 
 
 we 
 

 
 
 
 
 
 210 A SERMON OF THE SVMME * 
 
 force and value befoꝛe men, contending that it ought te bats = 
 force before God alfo , minting together all chinges in one, in My 
 aſmuch ag. thep haue no certaine knowledge thereof, vnderſtau⸗ 
 bing not what thep fap or what they aflirme, For,to what ende 
 tendeth this thy immoderate erp? De chat will enter into life, 
 let him keepe the commaundements , €c. in which wordes thou 
 fhalt not (hew the wap to attaine righteouties : for deſcend a litle 
 into thyſelfe, and examine thy ſelfe diligently, then ſhalt thou 
 kynde thy felfe to haue bin in time paſt conceiued and boꝛne in 
 ſynnes, and to line in the fame nowe , and not to be able to per⸗ 
 forme that which the lawerequireth, Ahy therefore doeſt thou 
 feduce other with vaine wordeg, faping ? be thou righteous and 
 thou thalt be fauev, whichis to no purpofe, neither foloweth 
 there anp frute thereof, the wape being not themed bp which 
 we attaine to iuſtification? beare the wordes well, what things 
 thelawerequireth, but bow thall we attaine nto abilitie to fule 
 fill them? Then ſpeakeſt chou to me againe and ſaieſt, thow 
 mutt doe good workes , But how fall J Mand before the iudge⸗ 
 ment of Goo, if I haue long and much wrought goon workes 
 andamrighteous before men, as thou teachelt me ? howe ſhall 
 J be certaine , that Iſeeme fuch a one to God alfo? For'here 
 mp bearte and ronſcience be ready ta witnes the contrarie a : 
 gainft me, Lie 2 
 Truedodrin Powbeit I tout hane bin thus taught of thee.as Bau come 
 concerning Monlp teacheth ,thatriahteoulnes mut proceede from fatth one 
 Chrifian fayned, and before all hinges the mercy feate mutt be layd hole 
 sighteoufnes of , from whenceall thinges that are wanting in bs are tobe tas 
 ken. And fo in deede thefe wordes, keepe the commaundements 
 of God, are rightly underffoon . For che lawe requirech per⸗ 
 fectrighteoufnes in thee, being of force as well before Govas 
 before mens thou hauing obtained this, goe forth into the com: 
 panie and allembly of men, and erercife lone, and Doe good 
 werkes. By this order and meanes fomething is brought to 
 paffe , andfuch ſayinges of che Scripture are fulfilled. Foꝛ ſo 
 man doth that which the lawe requireth , firſt befoꝛe Goo, not 
 RNG! bp bis owne ſtrength or vertues, but by Chꝛiſt, without whom : 
 en * we can doe noching before God, and ſecondiy by his owne ende· 
 feélly righte- uour bekoꝛe men. And he is now perfectlp righteous, inwardlp . 
 ous. by faith in Chat, and outwardly ‘allo bp bis workes, — 
 
 | 
 wet 
 4 
 
 ’ 
 ‘ie | 
 
| A OF CHRISTIAN LIFE, 211 
 that there ig place amõg men for mutuall pardoning of offences, 
 - Therefore che righteoulnes of Chaiſtians voth much more cons 
 - fit in koꝛgiueing, then intheir owne workes. Chole vaine pra- 
 ters Doe peruert the order of this Doctrine, and without prea: 
 ching of forgiuenes, doe teache that workeg onelp are to be 
 _ baged, 
 
 Loe, thas Sainct Paul reprehendeth the errour and igno⸗ 
 raunce ofthem , which (peake much of the lawe, and repete it in 
 Dailp ſermons, and pet thep themfelues doe not vnderſtand 02 Vaine tea⸗ 
 thew the waye, bow the lawe mutt be fulfilled , knowing no; chers. 
 thing fo wel as co babble forch and often to repete thefe woꝛdes, 
 that the lawe, the commaundements are tobe kept, tf thou wilt 
 be faued, good workes muff be done, xc. As thep do at this daye 
 fill all bookes with fuck confufton of woꝛdes, and in all thetr fer- 
 mons btter nothing els , then {uch vaine babbling , which thep 
 themfelues vnderſtand not, But thep neuer fape worde of thole 
 thinges whereof Paul here fpeaketh , namelp ofthe fumme of 
 Chrittian doctrine, how loue mutt flowe out of a pure heart, a 
 good conlcience , and faith bnfapned,chep fay no moe, but keepe 
 the commaundements, They leueling at the true marke do ne: 
 uer bit it: therefoze chep coprupt and fulfifie all chinges,loue,the 
 heart , the conlcience €c. Foꝛ the head of the fountaine ig wans 
 
 ting, that ts, ſyncere fapth , which ifit be not right and found, 
 all thinges muff needes be coprupt, which hall flow and pro» 
 ceede from it. And what focuer they teach, it ig a conceit of their 
 owne tmagination , andlike to deluſions, not vnlike alfo to thofe 
 thinges , that are feene through a lattis or glafle „ which reſem⸗ 
 ble the colour of the cleere glaſſe, and pet in deede are not of 
 that colour, They thinke chat God will regard them, when 
 - thep line fo before men, as itfeemeth goon to their obfcure opi 
 nion, Gut if God were of that opinion, be might then baue 
 well kept Hill Chit andthe Golpell. For what neede or necel: 
 - fitie ould moue him, to fend Chꝛiſt from heauen „who hould 
 purchale that bnto bs with bis precious blood, which we our 
 felues baue before with ng ? De furelp ſhould be the fooliſheſt of 
 all men, which would poure forth a precious trealure , which no 
 man needeth, 
 Thus thou feet how thefe men teach their owne dꝛeames, 
 whereof thep themlelues know or haue tried no certainty , net 
 
 D jj 
 
 + 
 
 
 

 
 212 A SERMON OF THE.SVMME &c. 
 
 ther doe any thing els but fill men with err ours, being notable 
 to declare, bow that which.thep teachits to be atcatned vnto. 
 Chey draw men. ynth workes:, whereby thep confirme them | 
 
 in their olde nature and cullome, out of which thep were to be 
 drawen. Chele trulp.are grieusug and odious men, and not bn: 
 
 worthelp verie fharpelp acculed and reprehended of Paul: and 
 
 it appearech thatthep were of no finall authogitte and eftima: 
 tion, ſeeing that he pronounceth of them, that they were called 
 and would be counted doctours ofthe Lawe, and farre greater 
 and worthier then the Apoftles thenifelues, 
 
 Ciherefore we muff endeuour tolap bp and print this tert 
 euen inthe bottom of eur heart: for it ig ercellentip well orve: 
 red, and is pure and perfect Doctrine, teaching how we muff be 
 righteous before God and men, as the Lawe requireth , chat 
 thelethzee mape be ag it were conloined invs, namely, a pure 
 heart, agood confcience , and fapth vnfapned: and that out life 
 map flow out of all thefe , and be occupicd and ledinthem: then 
 haue we attained, and fulfilled the meaning of the Lawe, Dow: 
 beit we muff moſt diligently take heede, and endeuour to dꝛaw 
 
 Chꝛiſt ontothe Lawe , who ts the ende and fullfiling of the 
 Lawe ‚and. our righteoufnes and fulnes before Gov, 
 which we fpnde not in ourfelueg , and without 
 fapth thall neuer fpnve , albeit the Lawe be 
 taught and often repeted without under: 
 fanding and knowledge, And thele 
 thinges mape luffize to baue bin 
 ſpoken at this prefent for. 
 the erpofition of ;.> ° 
 thisplace, 
 
 nur 
 
 * 
 
 A 
 
 
 
 
 
4 
 
 16. 
 
 
 
 ” 
 
 | 213 
 ERELZTSLEXLTLTIER 
 — ——— SESE EES 
 A SERMON OF D. MAR- 
 
 TIN LVTHER, OF THE QVE- 
 STION OF THE PHARISEES, AND 
 aunfwere of Chrift concerning 
 giuing tribute to Cefar. 
 
 CMatth, 22. 
 
 
 
 
 
 Perfers. 3 Hen went the Pharifees , & tooke 
 
 AG xcounfell howe they might tangle 
 
 Shim in talke, 
 
 ete Sot) And they fentvnto him their dif- 
 
 éiples vith the Herodians, ying: Maifter,we 
 know thatthou art true,and teacheft the waye 
 of God truly , neither careft for any man: for 
 thou confidereft not the perfone of men. 
 
 17. + Tellvs therefore,how thinkeft thou > Is it law- 
 
 . full to giue tribute vnto Cefar or not ? 
 
 18.  Butlefusperceyued their wickednes and faid: 
 Why temptye me, ye hypocrites ? 
 
 19. Shew me the tribute une And they brought 
 him a penie. | 
 
 20.. Andhefaidvnto them: Whofe is this image 
 and fuperfcription ? 
 
 21. They faidvnto him,Cefars, Then faid he vnto 
 
 them : Giue therefore to Cefar the thinges 
 which are Cefars , and giue vnto God, thofe 
 _ thinges which are Gods. 
 22, And when they heard it, they ER and 
 | left him,and went their waye. 
 O ij 
 
| 
 | 
 | 
 | 
 
 
 
 A SERMON OF THE QVESTION 
 
 
 
 
 
 Mans wife- EEE IR thistert is let forth vnto vs, bow ſubtil reafon 
 
 dom & rea- KGS) RP and mans wiledome agree with the wiſedome of 
 
 oh a not a- Ras vi < Gov, and how foulp reafon ſtumbleth, when it 
 ce to pre~- > 
 
 — friuech to be euen moſt fubtil and wile, as it here 
 the wifedom I ‘ falleth out with che Phariſees, who notwithſtan⸗ 
 ofGod ding were the bet and moft wife of the Jewes, which euen bp 
 this cheir ſubtiltie chep declare : neuertheles their wifedame is 
 
 _ here proued to be foolifhnes. Chep could blame Chriff neither 
 
 for bis preaching nor for bis tworkes, and per would thep wil: 
 
 lingly baue had occafion to put him to death , wherefore thep 
 
 thought ta let spon him moſt craftelp and wilelp , propounding 
 a fubtil queſtion onto him , the fubtiltte whereof was fuck, that: 
 mansrealon twas not able to comprebendit, then which alfoa 
 
 fubtiller could not be inuented : and thus thep [peake vnto him: 
 
 The fubtill Maifter , we know that thou arttrue, and teacheftthe waye 
 ee 2 of God truly , neither careft for any man: for thou confidereft 
 propounded DOF the perfone of men. Tell vs therefore , how thinkeft chou? 
 ynto Chiift, Is iclawfull to giue tribute vnto Cefar or nor. Here thinke thep, 
 we (hal entrappe him, Foꝛ he (halbe compelled to aunfwere that 
 
 tribute ts either co be giuen, oꝛ not to be giuen.Afhe affirme that 
 
 itis to be giuen, me baue overcome him : but ik he vente thatit is 
 
 to be giuen, then is he giltie of death. Mhereas thep fap,Mai- 
 
 {ter ‚they will thereby moue him, and as tt were conftraine bim 
 
 to aunſwere the truth. But whereas they fay , We know that 
 
 thou art true,thep Do therebp put him in minde of his burp. CAhi⸗ 
 
 ther therefore fhould Chzift eurne bimfelfe ? for there ſeemeth to 
 
 be no way for bim to efcape; pet be would not for all that fall inca 
 their net. Nas not this a fubtit queftia? Do thep not thew thems. 
 
 felues to haue bin fufficient craftie and wily ones?for which wap 
 
 foeuer the Lord had aunfwered, be had bin taken. Mas not this 
 
 done allo full warelp and circumfpectlp ? for thep affoctate ta 
 
 themfelues the mintfters of erode, thinking no other but to ens 
 
 trappe him with deceit, tha: be ould not by any means efcape, 
 
 thus cafting intheir mindes: Row we will meete wich him well 
 
 enough, (fhe dente that tribute is co be given, the Herodians are 
 
 prefent, which Hall forrhwith put him todeath as a (editioug 
 
 felow. and cne that refttech che Romane Empire, Buc if he aß 
 
 firme that tribute ts tobe wien „he (peaketh againſt the libertie 
 _ af the ewes, then will we titre vp the people again him. For 
 z ; the 
 
4 OF GIVING TRIBVTE TO CESAR, 215 
 
 che Fewith people would be free, and haue their king of their 
 dune ffocke, euen as it was promifen them boch of Wofes and 
 God „that their kinadome ſhould continue vntill the time of the 
 | true king, that is, of Chri. Cuen as the patriarch did prophe: 
 pie thereof: The fcepter shal not depart from Iuda and a lawgi~ Gen.49 16, 
 uer from betweene his feete.vntil Silo come. And therefore Gon 
 pid choole this people fpeciallp to himlelfe,and made a kingdom 
 of chem, onelp for Chriftes caule. Moreouer there were many . 
 fentences in the Scripture which declared that thep ſhould ſerue 
 none , For they should be the chiefeft and not the loweft , &c, Deut.28.13. 
 This and fuch like fapings the Scribes had beaten into the peas 
 plesheads , wherewith thep were greatly diſturbed: eucn as at 
 this day ttig put into the peoples minvde, that che Church cannot 
 erre. Dereupon che Phariſees thought thus: TE be affırme chat 
 tribute mutt be giuen, be blafphemeth Gov, be halbe giltie of 
 Death, as one iniurioug to God, and then (halbe ftoned of the peo: 
 ple, For God hath graunted and promifed libertie onto this peas 
 ple,and-thep were all euen in the middeſt of captiuitie the people 
 of Gon, Dowbeit at that time chep wanted a king , as thep Do at 
 this day. Aherefoꝛe diuers tumults, feditiong, x bpꝛoꝛes were 
 ‘ftitred bp among them. Foꝛ thep were taught bp the lawe, that 
 they ſhoubd haue a king of their own fleſh and ffocke, ag it is ſaid 
 before , wherefore thep vid vnceſſantly friue again ftraunge 
 ‘kings and gouernmentg , vntill nota fen of them at times were 
 besten # flaine. Meither div this happen ſeldom times, for thep 
 were a Miffenecked, obſtinate, and vnruly nation, ¢ therefore the 
 Romaines which at that time did beare rule outer them, div verte 
 circumſpectly gouerne them, and diuived the land into foure 
 charges of gouernment, that being on euerie five kept in awe 
 bp the gouerners and prelivents ,thep might not fo foone flocke 
 together and mote (edition, and thatthep might alfo be moje - 
 ealilp refitten ifat anytime thep ſhould rife againfk the Homane 
 Empire. Aherekore Pilate was appointed of the Romaing 
 lieftenant of Judea, Derove Cetrarch of Galile , his brother 
 Philip Cetrarch of Iturea, and of the countrie of Trachont: 
 tis, and Lyſanias the Terrarch of Abilene, as Luke rebear: 
 feth them. And all this was done that they might keepe the 
 Jewes onder, whereupon the Jewes mere inflamed with an: 
 ger , andinarage and furie, but {peciallp in the time of Chritt 
 ; D itty 
 

 
 
 
 
 
 216 A SERMON OF THE QVESTION . 
 
 thep would willingly baue bad a king. 
 The fubrilt „Uberefoge che Phariſees hauing foũd out this venite,choughe . 
 imaginations thus with themfelues: Cell, we haue the matter now at a good 
 of the Phari- tap. Che Romanes chalenge to chemfelues the gouernmẽt, now 
 fees againit if he aunlwere onto the queftion that tribute ts not to be giuen, 
 Chriſt. the Lieftenant ig at hand and readp to put him to deaths if he auns 
 fwere that tt mutt be giuen, be fhall ftirre bp the people againſt 
 himfelfe, and fo we hall aſſuredly by this meanes entrappe bims 
 thus they ſuppoſed that either thep ſhould fpnde caufe of death in 
 the Lord, 02 at the leaſt make bis doctrine to be nothing fet by 
 of the people. Ag the Hewes here do, fo alfo do we,the chiefe and 
 veceflarie thinges being left , we are occupied aout other mats 
 ters not neceflarte, Che Phariſees here mone a queion , whe: 
 ther thep be free or otherwile: loꝛaſmuch as they bad the Lame 
 and the word of God, thep ſuppoſed that they ought tobe ſubiect 
 to none, but ta their owne Kinge, petchep were now compelled 
 to obep Cefar Emperour of Rome, Chey had Scripture con: 
 cerning the loue of Godand their neighbour, but chat being left, 
 thep are occupied about other matters. It was promiled vnto 
 them,tithey obeped the precepts and commaundements of Gad, 
 that they ſhould then be a freepeople, thep difobep and neglect 
 Gods commaundements, and per notwithtanving hep willbe 
 frce,and baue their owne king. In like maner fallech it outwith 
 bs,we earneftly chalenge to our ſelues Chriftian tibertp and pet 
 me thinke, that if we doe thole thinges that feeme goed in our 
 owne b2aine and fantaffe, we are therebp Chriftians , both faith 
 ‚and charitie being of bs neglected, Gut what oth Chzik , the 
 Pbarilees fo ſubtilly fetting vpon him? he Irtketh them with 
 their owne ſword, and entrapperl them in their otone Deuife, 
 whereby they thought to baue extrapped him, aunfwering nei⸗ 
 ther of thole hinges which they hoped be would, as the Cuane 
 gelift doth moze at large vetcribe, faping: 
 But lefus perceived their wickednes & faid: VVhy tempt ye 
 The wifdom Mie, ye hypocrites’Shew methe tribute mony. .And they brought 
 of Chrift in him a peny. Andhe faid vnto thé:V Vhofe is this image & fuper- 
 aa {criptio ? They ſaid vnto him, Cefars. ere thou platnlp feet the 
 fable a wiledom + meruelous derteritie of Chit, be willeth the tribute 
 the Pharifees Money to be thewed vnto him,and alketh of the image and fuper- 
 {cription therof, They aunlwering that itis Celars,be verp well 
 and 
 
al 
 * 
 OF GIVING TRIBYTE TO CESAR, 217 
 
 ind moft freelp inferreth,that they are under Cefar , uno whom 
 p were compelled to pap tribute. As if he ſayd: Tf pe haue ſo 
 | in Ceſar, that his moncp ts copned with pou, furelp he beas 
 reth rule oucr you, as though be ſhould fay: It is come to palle 
 through pour owne fault that Telarrulech ouer pou, What 
 — fhould they fap 02 doe vnto this queftion? Chep merueiled and 
 went their wapes, thep thought that they ould notablp haue o⸗ 
 uercome bint, but for all their ſubtiltie and wiſedom they were 
 deceiued. 
 
 
 
 
 ane 
 
 This is written for our comfort, chat we which are Chri: py. wilden 
 ans map know that we baue {uch wiſedom, as erceedeth all wile: & ſtrenech 
 ‘pom, fuch ſtrength andrighteoufnes, as whereunto no ſtrength of Chuiftians 
 
 Frighteoufnes of mantis like. Foꝛ againk the holp Ghoſt there 
 ig no counfell: this power and frength we obtaine through 
 Ehrilt, chat we map tread finne vnder foote , and triumph ouer 
 death. dCiben Chritt dwelleth tn vs by faith, we haue him which 
 bringerh to palle (uch hinges , howbeitthep are not throughly 
 felt but in time of tentation. Caberefore when J ftandin neede,be 
 ts pꝛeſent, and giueth unto me frength 5 that J map courageou: 
 Alp paffe chꝛough. THe mu not therefore be aftaide that our do: 
 ctrine Hall perifh and be put to ignominie and fhame. For let all 
 ‘the wile men of the worlo rife againſt the worde of God, pea and 
 ‘be neuer fo eircumfpect, and ſet them ſelues againt it, pet hall 
 they baue the fople ann be overcome, Tt may be chat thep barke 
 ‚and bite, fo that it feemech vnto men, as though thep would de- 
 ‘trop the Golpell; but whenthep baue fet them ſelues agatntt tt 
 to ertinguith it,thep fhall ne whit pꝛeuaile, but in the ſnare that 
 they haue layd for others , chep them felues thall at length be tas 
 ken. As we (ee here in this tert and commonly in Paule,but [pes 
 crially in the. hiſtorie of &. Sreuen, where we read how bainelp 
 bis aduerſaries vſed p Scriptures, pea thoſe that they vſed mere 
 againſt them felues. for the Jewes did accuſe Steuen, that he 
 han ſpoken both againſt the temple, and againſt God wohl ch com: 
 maunded the temple to be builoed , bringing € alleaging Scrip: 
 tures, whereby thep thought to conutnce and condemne him. Bue 
 Steuen being fullof the holy Gholt, thewed them in order out of 
 the Scripture, How that God dwelleth notin tẽples made with 
 handes : Dautd would haue built him an boule, but Gor refuſed 
 ra was the caule hereof? Along time before Dauid was 
 
4 
 
 218 $A SERMON OF THE QYESTION | 
 boꝛne, God dwelt among his people.De furelp thould be amifee 
 rable Gov which ſhould neede a houle, And ſo he confirmerh bp 
 manp hiltories that God doth nor dwell in houfes or temples 
 made with handes. That Hhould the Jewes doe here ? chep div 
 manikeſtly acknowledge their owne Scripture, which they bad — 
 brought again Steucn.So all they all be put to ſhame and os 
 ee fet themſelues agatnft the wiledom € worde 
 of Gov. 
 
 The wiledd Whereloꝛe let no man be afraide, albeit all the wifevom and 
 & power of power ol the woꝛld ſtriue againt the Golpell, alhougb it would 
 $ world thall extinguiſh it euen bp ſheding of blood. For the moze blood that is 
 
 = neuer bea- ſhed, ſo much mope isthe number of Chriftians increaſed. Che 
 
 ble to extin· hlood ot Chꝛiſtians ſayth Tertullian, is ſeede whereof Chpittis 
 
 echt gi ang growe, Satan mutt be owned in the blood of Chrittiang, 
 Gofpell, Ciberefoze it is not violence and force that ig ableto ſuppzeſſe 
 the Golpell; fo2 it ts like vnto palme tree, which bath chis na- 
 
 ture and qualitie , thatalbeit a weight be layd bponit, yet it al⸗ 
 
 wayes riſeth and likteth vp it felfe again the wetghe.Quch ana: 
 
 ture allo hath the Goſpell, for the mone it is ſtriuen againſt, ſo 
 
 much moze are the rootes thereof {ped abrnade, and the moze 
 
 mightely that it is oppꝛeſſed, byfomuch doth it more and more 
 
 grow and increaſe. Tühereforecherg ts no cauſethat we ſhould 
 
 Not perfe- beaftaid of power, but rather that we ſhould feare profperitie € 
 _ cutionand merie dayes, which are able to hurt vs more then anguifh & per: 
 rea fecution, Neither let vs be afraid of che ſubtiltie and wiſedom of 
 profperitic is the world,fo2 thep cannot hurt vs, yea the moze that thep ſtriue 
 to befeared againſt the truth, fo much moe pure & cleare is che truth made, 
 of Chriftians Nothing therefore can come better tothe Goflpel,then when the 
 world with bis force and wifedom ſetteth it felfe agatnt it. Che 
 
 moze vehemently finne and Satandoe fight again mp confcie 
 
 ence, fo much fronger is mp righteoufnes made. For if finnes do 
 
 vrge and difquiet me, J Doe then moze ardentip prap and crp vn⸗ 
 
 to God, and ſo my faith ig more and moze tnerealed and ſtrength⸗ 
 
 2.Cor.12.9. nev, Chisis that which S. Paule meaneth when he faith:Power 
 ismade perfect through weakenes. Foꝛaſmuch therefore as we 
 
 baue fo great atreafure , which igincreafed and ſtrengthned by 
 perfecutiong and aduerlitie,there is no caule that we ſhould be a- 
 fraid, but rather that we fhoulo with a cheerefull mind reiopee in 
 tribulation, as &, Paule fapth Rom.5. accoyding as the Apo: 
 
 files 
 
 
 
 
 
 
 
ha OF GIVING TRIBYTE TO CESAR, 219 
 3 ‘files did, who with great top Departing from the councells, gaue 475-41 
 
 God thankes, that they were counted worchp to fuffer rebuke for 
 
 the name of Ielus, 
 
 IFkthe deuill were endued with fuch wiledom, that be would 
 
 be quiet,and fuffer the Gofpeil to haue free courte, he ſhould nor 
 
 ~ fuffer fo much loffe. For when the Golpellis not impugned, te is 
 
 as it were walten with ruff, neither hath it occafion to thew forth 
 the vertue and power thereof, Ae line cherefoze here lecure as 
 pet,for no man ſtriueth again vs.wheretoꝛe we continue fillag 
 we were before,pea (alas) we become worfe and worfe. Ci here: 
 as lome of our aduetlaries haue fet bpon bs by writing, that per: 
 taineth toa few. For inafinuch as thep haue mitten againſt bs, 
 they haue therebp done nothing els, but as it were blowenthe 
 fire, but if we bat bene thaowne into the fire , 02 flapne mith the 
 ſworde, the number of Chꝛiſtians would be greater amonge bs, 
 
  Gübherefore this ts a comfort vnto bs,if we at anp time be temp: The com- 
 ted, that Chꝛiſt is readp to helpe vs,¢ reigneth among bs, pea he fort of Chri- 
 ig fo neare unto vs,that alwates through him we map ouercome, fans in ven- 
 as long as we belecue and truſt in him: Howbeit when weare roo.· 
 touched with no aduerfitie,he doth litle or nothing, but when we 
 ave fought again and oppꝛeſſed, he ig prefent „and bringech all 
 ‘our enemies to confufion, 
 
 .- Mie haue moꝛeouer to learne here that thep which are wife ¢ The woſt 
 mightier chen other , which are enducd with che chiefe giftes of we & migh 
 pnderfanding and nature more then other, which ercell in grea- hele 
 fer induttrie learning and readier capacitie then other.whtch are ofentimes 
 fit to ouerfee other,and can gouerne all thinges bet , that thep I ſtriue moſt 
 fap doe many times moff of all other reift God anv faith, etruft againit God. 
 more totheir owne ſtrength andreafonthento God, Foꝛ thep 
 are caried fo farre bp their venimous nature, that thep neither 
 
 ~ can no? will vſe thofe things to the commoditte and profit of their 
 neighbour: but trufting to their owne giftes and abilicie , thep 
 
 hope that now they thall obtaine this now that, netther doe thep 
 thinke that thep thallhaue neeve of Gods heipe alſo thereunta: 
 
 As tt appearerh here inthe Phariſees and Scribes , who mere 
 certaine, as they fuppofed, thatif they fo fet bpon the Lorde, it 
 could not be,but that: they ſhould then entanale him. For tt ts vn⸗ 
 poſſible thought thep,that be (houlo here elcape bs,we thal bere 
 holo him as it were falne into anet , whetherhe allitme o) deuy 
 
 
 
 

 
 
 
 
 
 
 220 A SERMON OF THE QYESTION 
 
 that tribute mutt be giuen. Marke mozeouer how ſubtle and per⸗ 
 As, uerfe p wit of mans nature is,which is here verp liuely fet fopch, 
 Sree Chere is nothing els inman but wickednes, delufion, guile, 
 heberege. ceits,tping, fraude,and all kind ofeuill,pca ofnature manist 
 nerateby5 lyes and vanitie as the 1167Plalıne ſayth. Te mutt not truſt a 
 fpirit of God ny man in anythinge, doe not perſwade thy ſelfe, that any man 
 is een! cor ſpeaketh the truth vnto thee, for whatfoeuer man ſpeakech itis 
 sure, Alpe. hp ſoꝰ Che fountaine oz (pringe bead, that ig,the bart ig 
 not ſincere, wherfore neither can the riuers be pure, And fo? this 
 caufe the Lord both commonly call men the generation of pipers 
 and bꝛoode of ferpents.Js not this a goodly title ofman? | 
 Letanp mannowe goe, and glory ofhigownerighteoufneg, 
 firength 02 free will. Before che worlo in veede fome man map 
 be,and gloriouſly appeare goodly, righteous, and holp, but there 
 isnothing els,but a generation of vipers and bꝛoode of ferpents, 
 and that efpeciallp in thofe that ſeeme moft excellent, moft pꝛe⸗ 
 tious, moſt wife, ¢ of greateſt vnderſtanding. Ikthou go through 
 euen all the biftoztes of the Greekes, Jewes , t Romanes, thou 
 fhalt find the beft and wiſeſt JPrinces of all, which haue gouerned 
 the affapzeg of their Empire profperouflp, thou halt find chem 
 Slay co haue thought nothing of Goo, but onelp truſting to them 
 felues , to baue acknowledged nothinge ag receiued from Gov, 
 Wereupon itis gathered, chat the leſſe a man excelleth in wifes 
 dom before the world, ſo much leſſe doth he commit again Gov, 
 Foꝛ they that excell in counſell and auch opitie before the fightof 
 the world, doe for the moft part vecetue and Ipe moze then others. 
 thinking, that if thep deale by deluftons and deceit their fraude € 
 iniquitie ig not perceiued: for thep canaftera pꝛety forte cloke 
 ‘their craft and ſubtiltie. Buc the holy Ghok hath amok cleareg 
 bright fight, which they can not auopde, but thep thall be eſpied. 
 The Scripture doth often times call (uch. Ipong,wolues,beareg, 
 fwine, and cruell beaftes,inalmuch as chep rage,and Deuourc ann 
 confume all hinges with their fraude and deceit. Tühereforein 
 the old Teſtament the Jewes were forbidden to zarte of certaine 
 beaſtes, as of thofe already rebearfed, and of others, fo2 this one 
 caule eſpecially, that it Hoult be atppe and erample to vs, where 
 bp we micht percetue.that chere are fome mé, which are ftrona, 
 mighty rich, wittp, learned, ſkilfull, and wile, which are to be as 
 wopoed and efchewed as a certaine vncleane thing,and ag ne ag 
 educe 
 
 i 
 s 
 

 
 
 
 
 
 
 
 
 OF GIVING TRIBVTE TO “CESAR. 221 
 
 ſeduce and deceiue others with their fapre thew, might, and wile: 
 De im. Foꝛ neither ſhallthey be counted for fuch, neither will anp 
 man thinke chem to befuch, as doe ſo much as thinke any cutll in 
 their hart, much leſſe doe it. Aherefore thou mut put no truft & 
 conſfidence in any man, truſt not vnto him,for he will deceiue thee 
 wherein ſoeuer he is able. Againe tf chou truſteſt man,thou art a 
 gainlt God,in whom thou putteſt not thy truk. ets mitten in 
 che 17 chapter of Jeremie: Curfed be the man that puttech his 
 truft in man, and, Blefled iscthemanthar purteth his truſt in the 
 Lord. 
 Some man may now fap: Dow thall we doe then? One man 
 mult haue dealing with an other , otherwife howe canthe life of 
 man continue: Cle muſt bup , we mulk fell, we mutt otter and 
 chaunge our wares with men: Now if one fhould not truft an o- 
 ‘ther.the whole trade of mang affaires ſhould be in perill,pea and 
 periſh. 3 fay that no man can deny, but that there mutt be mutual 
 Dealings among men, and that one doth neede the helpe and tra: 
 uell ok an other. But this T willhaue, that whatſoeuer dealing 
 _ thou haft with men, either tn buying oꝛ felling, thou count tt fo2 a 
 thinge vncertaine; which thou muſt neither truſt, noz build vpon 
 it. For this ts certaine,as ſoone ag thou ſhalt truſt to man he will 
 feeke to deceiue thee,fozalinuch as the nature of man, as it ig of 
 itfelfe, candoenothing but lye and deceiue. Pea all hinges in 
 man are vncertaine, both bis works and words, there is nothing 
 ‚inhim,butlightnes and pnconftancie , which thou mayſt bololp 
 vbeleeue tobe true, CUberefore all our hope and confidence muff 
 be repolſed in Godalone, and after this fort we muſt fap : Loꝛde, 
 giue thou me grace that J map direct € oder mp life, my foule, 
 mp bony, my ſubſtance and goods, and whatloeuer is mine , ac: 
 coꝛding to thy vinine will,for J beleeueinthee , Itruſt in thee, 
 doe not thou korſake me in ſo perilous dealing with this oꝛthat 
 man: Iput no truſt in man. TE thou knowelf that it is good for 
 me, makehimtoveale faithfully wich me: if thou knoweſt that 
 it will be to mp hinderance andburt, belpe me to aucivit, for 
 thp will onelp pleafeth me;which J with almapes tobe done, 
 98 foone as thou thinkeſt in thy mind: De is a good man,and 
 one that wil keepe his promife, J am fore that be wil not deceive 
 me,but wil veale faithfully cuen then hai thou fallen from Gov, 
 and woꝛſhipped an idoll, putting thy truſt inalpar , CCtherefore 
 
 An obiediö 
 
 The aunfwer 
 
 We muft put 
 all our hope 
 and truftin 
 God onely.. 
 
 
 
222 A SERMON OF THE QYESTION> 
 
 when thou bak anp dealing with man,thinke bololp : Ifhe veale 
 faithkully, it ig well, if he doe other mile, in the name of God, let 
 him goe, I will commit all thinges tothe will of Gov , he ſhall 
 profperoullp bring them to pafle, Df {uch a falfe and vngodly 
 How ywor- confidence repofed inmen,that euill crept in among Chꝛiſtians, 
 — of namely the worthipping of Sainctes, whereby the Chꝛiſtian 
 in amonge Church, that is, the true congregation of the faichfull, hath fuffe- 
 Chriftians. ted erceeding greathurt and incomparable ruine. For what os 
 ther was the feruice and worſhipping of Sainctes but a deuiliſh 
 thing ?&Uhen as men vled to reafon after thislorte: Chis man 
 was verp holp,that which be taught,be did, whom we wil follow, 
 and doe the like, Hierome, Auguſtine, Gregozie ſayd this,there- 
 fore is it true,e therefore will I] beleeue it, Frauncig, Benedict, 
 Dominicke, Bartholomewe liued thus, they div this and that, J 
 will imitate their life and workes. Woreouer Auguſtine was fa: 
 ued by this rule, wherefore I allo thall be faued bp it, Fy, howe 
 vnltable anv miferable a thinge is this, they are onelp Ipes and 
 Dreames of men, there ig not in one word mention made here of 
 Chri and his woꝛd, but thep are onelp the baine inuentiong and 
 trifles of men, I would vtterly bꝛeake the rule of Auguftine,tf be 
 therefore ordapned it,thinking to be faued thereby. So blind and 
 Without bnderftanding ts reafon, that wt receiueth the dotages € 
 baine inuentions of men, when as notwithſtanding the worde of 
 God onelp ts to be recetued tn matters of ſaluation, as if Deron, 
 ppilate,Catphas, € Dannas thould preach the Golpell, A oughe 
 fo receiue it, Againe,ifchofe that are counted holy, thould rife and 
 preach Ipeg, alfo rules, habits, thauings, ceremonies, and fuch 
 like vaine inuentions of nen,3] ought inno wile to receiue them, 
 for we mutt here haue reſpect, notte the perſons, butto that 
 which they preach, 
 
 Dookk thou pꝛeſume to be wifer then all che fathers ¢ fainctg, 
 then allthe Bihhops and Pꝛinces of the whole worlde ? Chus 
 map fome man obiect again me, Farre be that fromme. For 
 Doe not contend to be wiler then they. But this without contra: 
 uerlie is thus,that whatſoeuer is wile, great, liberal, mighty € 
 frong before the woꝛld, doth feldom or neuer agree wich woꝛd 
 of God, Foꝛ ſo it falleth out , chat chep that are {uch doe for the 
 moff part perfecute the Gofpel,anv ifthep were not fo great,the 
 Golpell ſhould not fo greatly thine fozch and criumphe, The Ro- 
 
 mane 
 
 
 
$ OF GIVING TRIBVTE TO CESAR, 223 
 
 ¥ 
 
 mane Emperours Hadrian, Traian, Diocletian were the moſt 
 wile Celars of all, whole gouernment was fo liked of. that it was 
 prapled of the whole wold, pet thep perfecuted the Golpell, and 
 could not abive che truth. Che fame we find written of the Kings 
 of the Jewes, agof Achag and others, which gouerned their . 
 kingdom berp well,pet deſpiſed the word of God and vifobeped 
 bis commaundements . Tie in our time bad neuer fuch Empe⸗ 
 routs or Pꝛinces, as are comparable to them. Wut it ought to be 
 - berified in thele, that Gon would by foolith preaching confound 
 the wiledom of this wozlde, as Paule ſayth 1. 02,1, Ali theſe 
 thinges are themed vnto bs inthis tert which we bauetn band, 
 which bath alimple and a {clender thewe and appearance of ic 
 felfe , but pet containech many thinges in it mo worthy the no- 
 ting. JQow bow the Lord concluded with tbe Phariſees, when 
 thep had thewed him the tribute money, and had aunfwered that 
 it was Cefars image and (uperfeription, the Cuangelift decla⸗ 
 verh,faping: 
 _ Giue therefore to Cefarthe things which are Cefars,and piue 
 vnto God thofe things which are Gods, Although thep bad de: 
 ferued no fuch thing of the Lore , neuertheles be teachech them 
 the right way. And inthele mores he confirmech che ſword and — [word : 
 office of che Magiſtrate: chep hopen that he would condemne a — 
 reſiſt him, but he doth nothing leffe,for he commendeth and pray: arate 3 
 feth him, commaunding thatthep giue vnto him thofe thinges med by 
 that are his.CCthereby be plainly will haue, that there be Magi⸗ Chrift 
 ſtrates, Pꝛinces, and Rulers, onder whole gouernment we mutt 
 line, Neither mult we care whether thep vlſe and erercife their 
 rule and authoꝛitie well or ill, we mul haue regard onelp to their 
 power and office, for their power ¢ suchoriticts good inafıruch 
 ag It ig oꝛdained € infituced of God, Neither ts thereanp caufe 
 why thou hhouldett find fault with power, if at anp time thou be 
 oppreſſed by Princes and tprannes : for whereas they abufe che 
 power giuen bnto them of God, they thall {urelp be compelled co 
 giue an account thereof. Che abule of a thing doth not make that 
 thing euill, which is tit {elfe good, A chapue of golde ts good, A fmitiude. 
 neither is it therefore made worfe, for that a harlot weareth it a 
 bout her neck,o2 if one fhould put out mpne eye with tt, ſhould J 
 finde fault in the chapne therefore ? In like maner the power of 
 the Prince mutt be borne for ifhe abule his office, he is not to be 
 
 
 
 
 
 
 

 
 224 A SERMON OF THE QYESTION 
 ‚gounted of me ag noe JPrince, neither belongeth it vnto me to res 
 enge 02 punthh it in him. II mul obey him for God his caufe ons 
 ly, for herepzefenteth the place of Gov. How gricuous thingeg 
 foeuier therefore Magiſtrates thall eract, Imuſt foꝛ God hig 
 caufe beare chem all,and obep them, fo farre ag thep be not cons 
 trarp to Gods commaundements, TE they doe iuſtly o2 vniuſtly, 
 it hall in due time appeare. @üherefore if chy (ubftance, life and 
 body, and whatldeuer thou haf ſhould be taken from thee by the 
 Wagifrates,thou mayſt ſap thus: J willingly peeld them vnto 
 pou,and acknowleoge pou for Rulers oner me, I will obep pou, 
 but whether pe vle pour power and authozitie well o2 il, fee pou 
 to that, 
 Moꝛeouer whereas Chꝛiſt ſayth: Giue vnto Cefar the things 
 that are Cefars,and vnto God thofe thinges thatare Gods. Lie 
 What things muff vnderſtand that onto God pertaineth honour, we muſt ac⸗ 
 muftbegi- knowledge him for che liuing, omnipotent, and wile God, and als 
 Gad & char cribe vnto him what good thing foruer can be named, And albeit 
 yntoCefar, We doe not giue him this honour , be notwithltanding calilp kee⸗ 
 peth it,for nothing ig either added co, or taken fron him bp our 
 honouring Dowbeicin bs he ig true,omnipotent,and wife,when 
 as we count himfo, and beleeue thathe ts fuch a one, as be {uffes 
 reth him lelfe to be fapd to be, Nowe vnto Celar and the Magi⸗ 
 {trate feare, cuffome, tribute, obedience, €c: aredue. God requi⸗ 
 reth efpectally the bart,the Magiſtrate the bodp and goods,ouer 
 which be erecuteth bis office in p place of Gov, which S. Paule 
 doth moft notably in plaine and mantfett wordegveclare Rom, 
 13 : Let euery foule be fubiedt vnto the higher powers:for there 
 is no power butof God: andthe powers that be, are ordained 
 of God. V Vhofoeuer therefore refifteth the power,refifteth the 
 ordinance of God: and they thatrefift, shall receiue to them 
 felues condemnation... For Magiftrates arenotto be feared. for 
 good workes, but for euill. V Vile thou thembe withourfeare of 
 the power? doe well: foshalt thou haue prayfe ofthe fame.For 
 he isthe Minifter of God forthy wealth, butif thou doe euill, 
 feare: for hé beareth not the {word for nought: for hes the mi- 
 nifter of God to take vengeance on him that doth euill. V Vher- 
 foreye muft be fubieét, not becaufe of wrath onely, buralfo for 
 confcience fake. For,for this caufe ye pay alfo tribute: for they 
 are Gods Minifters , applying them felues for the fame thinge. 
 Giue 
 

 
 
 
 
 
 OF GIVING TRIBVTE TO CESAR, 325 
 Giue to all men therefore their dutie tribute, to vvhom ye ovve 
 ibute : cuftome,to vvhom cuftome : feiacito vvhom feare:ho- 
 nour,to vvhom ye ovve honour. And therefore alfo are Waris 
 rats oꝛdayned of God,thac thep map pefende € maintaine pubs 
 e peace, which alone erceedeth all worldly good thinges: we 
 elt a litte in che tat cõmotion of the common people, what loffe, 
 miſerie, calamitie and grieuous ſoꝛrow confpiracie and {edition 
 baingeth inthe world. Gon graunt that it map fo continue, that 
 we trie it no moꝛe. Chus much ſhall {uffise to yaue bene ſpoken 
 | fo the erpolition of this text, 
 
 CLERC LS LLG 
 ESESES SER ERS SS 
 A SERMON OE D. MAR- 
 
 TIN LVTHER, TEACHING 
 
 THAT.SALVATION COMMETH 
 ri by Chrift alone. 
 
 Ioh. 6. 
 
 >) man can cometome except 
 4) fa the Father which hath fent me, 
 j\'as draw him’: 81 will rayfe him vp 
 | | ® at the laft day. 
 
 ass Ors. It is writtenin the Prophets;And 
 | — thall be all taught of God. Euery man, 
 et. therefore that hath heard, and hath learned of 
 | dodo: 2 che Father,commeth vnto me: | ' 
 46. ' Nötthat any man ‘hath ſeene the Father, fine . 
 Bree He which is of God, he hath feenethe Parbee” 
 | a J I fay vi vnto "ag that beleueth 
 
 seep dn me,hath ey ierlafting, Tee uni: —* 
 J 9* am the bread oflife.· nun vorn: f 
 49. © Yourfathersdideae — the wildernes 
 eft vandaredeads! 2} ou hod | | 
 
 IR pP 
 
 
 
Eu 
 226 A SERMON OF SALVATION 
 50. This is that bread which cOmeth downe from 
 | heauen,that he which eateth of it, fhoulde not 
 die. 
 
 31. I am that liuing breade which came downe 
 from heauen: if any man eate of this bread,he 
 fhall liue for euer: andthe breadethat I will 
 giue,is my flefh, which I willgiue for the life 
 of the world. 
 
 
 
 The ſumme of this text. 
 
 4 C Hrift is knowne of none,but of him whom the Father 
 
 drameth , thats , except the Father teache vs that 
 * knowledge inwardly im the bart. Therefore Christ 
 fayıhto Peter Marth, 16: Flesh and blood hath notreuealed 
 
 | it vnto thee,but my Fatherwhichisinheauen. ~ 
 2  Chrift is the wifedom of God,which is of more price then pre- 
 cious ſtones, and whatſoe uer can be wiſbed, is not to be compared un= 
 
 ‘Pro8.1t. 031,4 Salomon fayth inthe Pronerbs, 
 
 3 Theoldheauenly bread,that is, the righteou/nes of the lawe 
 doth not iustifie: But Christ, if we beleeuc in him, iuſtifieth for 
 
 Cuer. 
 
 
 
 | The expofition of the text. 
 
 H His tert teacheth vs nothing els but chriftian faith, 
 AQ and ſtirreth it vp in vs, as furelp John though bis 
 ©, Golpel noch almolt no other thing but inſtruct bs, 
 0 M How we mu beleeue inthe Lord Chꝛiſt. And ſuch 
 Onely faich rg SER a faith as ig grounded on the true promile of God 
 in Chrif'fa- made wnto vs in Chritt, all Caue vs , asthistert plainly veclas 
 "  reth. Allo thep are here all pꝛoued fooles , which haue taught ug 
 
 | another way and meanesto obtaine righteoulnes . Wlhatfoeuer 
 | mas minde ca inuét, alehough it be holy although it baue a fapze 
 | .  hewbefoge men, it mutt cr ssp Mab that He wil haue (ale 
 /  yatlon to come therebp.sFo} älbeiechan man is exerciſed with che. 
 duties ofgoplines,be (hall not be able to attaine vnto heauen. om 
 1 2 
 
 
 
 Ee ZU u m nd 
 
3 BY CHRIST ALONE, 227 
 
 | {es God preuent him with bis worn, which map offer hig diuine 
 grace vnto him, andlightenbis bart, that be map walke inthe 
 - right wap, Mow this wap is the Loꝛd Telus Chit, he that will Chrift che 
 ſecke an other wap, asthe moft part of men with their outward right way. 
 woꝛrkes commonly doe, hath now erred fromthe right and high 
 wap. For Paule fapth Gal, 2: If riphteoufnes be by the law, that 
 is, by the workes of the lawe, then Chrift died withouta caufe. 
 ı Therefore I ape, that aman mull bp the Golpeli be ag it were 
 bꝛuſed and broken,# humbled euen from the bottom of bis hart, 
 | ag being fratle ¢ weake, which can mauve neither hands no feete, 
  butonelp Ipeth proftrate and cryeth: Pelpe me D omnipotent 
 God, merciful Facher, I am not able tobelpe mp felfe; Delpe D 
 Lord Chꝛiſt, mpne owne belpe ts nothing. Chat fo agatutt this 
 coꝛner fone which is Chꝛiſt al may be broken, ag he latch of htm 
 | felfein Luke,when be af ken the Jdharifees and Scribes:VVhat Luke r0. 17. 
 meaneth thisthenthat is written: The ftonethat the builders 
 _ refufed,that is made the head of the corner ? VVhofoeuer shall 
 | fallvpon thatftpne,shall be broken : & on whomfoeuer it shal! 
 _ fall,ic wil grinde him to pouder.dUiberetove either let vs fal vp⸗ 
 onit bp our imbecillicie and weakenes, bp denping out ſelues, ¢ 
 fo be bꝛoken, oꝛ els he will bꝛeake bs for euer in bis ſtraite iudge⸗ 
 ment, Gut it ts better chat we fallppon it, then that it fall vpon 
 bs, Upon this foundation Ch ttt ſayth bere inthis tert. 
 Noman can come vntome, except the Father which hath 
 fent me,draw him: and] will rayfe him vp at the laft day. Mow 
 he whom the Father draweth nor, thall furelp periſh. Jets alfo 
 | concluded that be which commeth not to this fonne,thall be dam⸗ 
 | nedfopeuer, Mets che onely Sonne giuen vnto bs, which map 
 | faue vs, withouthim there is no faluation: if he belpe not,our Without 
 | 
 
 
 
 
 
 cale is moft miferable: Df himPeter alfo (peaketh to the fame Chrift there 
 effect inthe Acts of the Apoftles chap, 4: This isthe ftone caft is no faluati- 
 afide of you builders, which is become the head of the corner, °™* 
 neither is there faluation in any other: for amonge men thereis 
 giuen none other name vnder heauen , whereby vve muft be 
 faued. Cd hither would our Diuineg and Scholementurne them 
 felues bere, which bauc taught vs that by many morkeg we mult 
 attaine bute righteoufnes * Here is that high Waifter Arittorle 
 | confounded whe bach caught bs, that reafon endeuoureth to doe 
 | the ded chings, ¢ is alwayes ready tothe better, But this Chik 
 | 4 P ti, 
 | 
 
 
 
1.549.2.6. 
 
 228. A SERMON OF SALVATION 
 
 doth here deny: for vnles the Father pofleile and drawebs, we 
 
 thall perith for euer. Here all men mutt confefle their imbecillity 
 
 and flownes to good thinges. Hf fo be that any perſwade him feif 
 
 that be ts able to doe any good thing by bis owne ftrength, trues 
 Ip be hath reproued Chit of falhhood , and with great arrogans 
 
 cie pꝛeſumeth to come to heauen, albeit he is not mawnofp Far 
 ther. therefore where the word of God is in bis courfe,¢ found: 
 Ip preachen , wyatloeuer thinges arehig and great, it caftcth 
 them downe, tt maketh all mountaines euen with the valleies, 
 and ouerthzoweth allbilles , ag the Prophet Cfat fapth.that all 
 barts bearing the worde may delpeire of them ſelues, otherwile 
 thep cannot come vnto Chr. Che workes of God are fuch, that 
 while thep kill,chep make aliue, while thep condemne,thep faues— 
 as Manna the mother of Samuel fingeth of the Loꝛd: The Lord 
 killeth,and maketh aliue.bringeth dovvne to the graue, & fet- 
 cheth vp againe, The Lord maketh poore, & maketh rich,brin- 
 
 How the Fa- geth lovv,and heaueth vp on hie. Ciherefoze if a manbe thus 
 ther draweth ftriken of Gon in his hart, that be acknowleogeth him felfe fuch 
 
 vs vnto 
 
 Chrift. 
 
 1.loh. 5.10. 
 
 aone ag ought for bis finnes to be condenmed , helurelp is euen 
 
 that berp man, whom God by his word hath Ariken, and by this 
 
 ftroke bath faſtened vpon bim the bond of his dtutne grace, wher- 
 
 by he draweth him, that be map proutde for bis foule,F baue care 
 
 of bim. De could firk find with him felfe no helpe no2 counfel, nei: 
 
 ther did he with for any, but now be bath found the fpectall confo: 
 
 lation € ppomife of Gad, which ts after this fort: He chat asketh 
 
 receiueth,he that feeketh findeth,& to him thatknockethitiso- 
 
 pened. Bp fuch a promife man is more moꝛe lifted pp in mind, 
 
 ft concetueth a greater truft and confidence in God, For as foone 
 as he beareth chat this is the worke of God alone, he defireth of 
 
 God, as at the hand of his merctfull father,that be will vouchlafe 
 
 to dꝛawe him. If fo be that be be dꝛaawne of God onto Chil, vn: 
 
 voutedlp that allo hall come vnto him, wheresf the Lord maketh 
 mentionbere,namelp that he wilraife him bp at the iat dap, For 
 helapech hold on the word of Gor, ¢ truftech in God, whereby he 
 
 hath a certatne teſtimony, that he is he, whom God hath dꝛawne: 
 
 As John layth in his rt Epiſtle: He that belecueth in that 
 Sonne of God hath the vvitnesin him felfe. Dereupon it muff 
 neeves follow,thache ts taught of God, and in berity now know 
 eth God to be no other;buta heiper,a comfogter,and a Sautour, 
 Hereby 
 

 
 
 
 
 BY CHRIST ALONE, 229 
 
 Hereby itisnowmanifek, that if we belceue, God will be no o⸗ 
 _ ther toward bs but a Sautour, helper, and gtuer of all felicitie, 
 wha requircch and af keth nothing ofbs , but will onelp giue and 
 Offer brio vs, as he him (elf ſayth vnto Iſrael PſCal.81: l am God 
 thy Lord,which broughr thee out of the land of e#pypt : open 
 thy mouth wide, & I will fill it. Aho would not loue fuch a Gov, 
 which ewert him elffo gentle and Jouing vnto vs, and offercth 
 - foreadilp bis grace and goodnes? 
 
 They hall not be able to elcape the feuere and eternall iudge⸗ 
 mentof Gov, which do vnaduiſedly neglect fo great grace, as the 
 Epiftle tothe Hebrues ſayth: Ikthey chat tranſgreſſed the lawe 
 of Moles, eſcaped not vnpuniſhed, but oped without mercy,bowe 
 much moze grieuouflp thal God puniſh them, which coũt p blood 
 ofthe Teſtament as an vnholy thinge , and tread under foote the 
 
 fonne of God? D howe diligencis Paule in all his Epiſtles to The know- 
 teach how the knowledge of God may rightly be concetues ? D ledge of 
 howoften doth he with encreafe tn the knowledge of Gon? As if God. 
 
 he would fap : If pe onelp knew and bnderftood what God ig, pe 
 ſhould then be fafe. Then pe would loue him, and do all hinges 
 pareapproued of him. Chus he lapth Colof, 1:V Ve ceafenot to 
 , pray foryou,and to defire that ye might be fulfilled with know- 
 ledge of his will,in all wifedom, & fpiritual vnderftanding : that 
 je might walke vyorthy of the Lord, & pleafe him in all things, 
 being fruteful in al good works, & increafing in the knowledge 
 of God;ftregrhened with al might through his glorious power, 
 vnto all patience, & long fuffering with ioyfulnes:giuing thanks 
 vnto the Father, whichyhath made vs meete to be partakers of 
 the inheritance of the Saindtesin light . And Pſal. I19 Dauid 
 - fapth : Inftruct me, & I will keepe thy lawe,yea I will obferue it 
 vvith my vvholehart. And thus pe haue out of che firft ſentence 
 of this tert,thatthe knowledme of God doth come from p father. 
 It is needeful that he lap the firk ftone in cur building, otherwiſe 
 we fhallabour tn vaine. Burthat is done thus : Gon fendeth vnto 
 Ds Preachers whom he hath taught, and proutvech chat his will 
 
 ‚be preached onto vs. Firk that all our life and cödition, although ide preas = 
 “it baue afapre hew € be holy outwardly, is ofno eftimation be, chios of the 
 
 fore him, pea is abbozred and lothed of him. And this ig callen °”” 
 the preaching ofthe law. Afterward he maketh grace to be prea: —. 
 ched onto bs, to wit, that be will not haue bs viterlp condemned 
 

 
 
 
 
 
 
 230 A SERMON OF SALVATION 
 and caff of,but chat he willreceiue vs in bis beloued fonne , and 
 not ſimply receiue vg, but alfo make bs beires in his Kingdom, 
 yea and Loves over allthinges which are in heauen and earth, 
 This nowe is callen the preaching of graceor of the Goſpell. 
 And all this is of God, which rayſeth bp and fendeth forth Pꝛea⸗ 
 chers, Chis ©. Paule fiqnifiech when be fapth thus Rom.1o: 
 Faith is by hearing,andhearing bythe word of God. This alfa 
 the wordeg of the Lode Meane here inthe Gofpell, when be 
 fayth : 
 ‘te is written in the Prophets: And they shall be all taupht of 
 God.Euery man therefore that hath heard, and hath learned of 
 the Father,commeth vnto me : Not that any man hath feene the 
 Father, faue he whichis of God,he hath feene the Father. TUbhe 
 as we beare the firſt preaching, that is the preaching of thelam, 
 Whatthe Howe we are condemned with all our workeg, then man figheth 
 preachng ynto God, and knowerh not what co doe, bis conlcience és euitll 
 vorkethin and fearefull, and ercept heipe ſhould come in time, be fhouloe 
 man. deſpeire for euer. TÜberefore the other preaching muft not be 
 long differred , the Golpell mult be preached vnto him, and the — 
 wap onto Chꝛiſt mut be he wed, whom God hath giuenbntong 
 a Wediatour,that through him alone we map be fauen, bp meere 
 grace and mercy, without all our owne works and merits. Chen 
 Theprea- the hare ts made iopfull,anv hafteth onto fuch grace, as the thite 
 ching ofthe ſty hart runneth unto p water, Dautd had anotable feeling heres 
 Gofpel what of when be fapd thus Pſal. 42: Like asthe hart defireth the vva- 
 EN ee gerbrookes, fo longeth my foule after thee, O God: My foule 
 thirfteth for God, yea euen for the living God. When therefore 
 aman commeth ta Chriff, though the Gofpell, thenhearerh be 
 the vopce of the Lord Chꝛiſt, which ſtrengthneth the knowledge 
 that God hath taught him : to wit,that God is nothing els but a 
 Sautour abounding with grace , who will be fauopable and 
 metcifull toall chem, which callppon him inthis bis Sonne, 
 Therefore the Lord lapch mozeouer: t 
 Verely,verely I fay vnto you,He that beleeuethin me, hath 
 euerlafting life. Iam that breade of life. Your Fathers did eate 
 Manna in the vvildernes,and are dead, This is that bread vvhich 
 cometh dovvne from heauen,that he vvhich eateth of it should 
 not die,lamthat living bread , vvhich came dovvne from hea- 
 ven: if any man eate of this breadshe shall line for euer: andthe 
 
 bread 
 
 4 
 
( BY CHRIST ALONE. . 231 
 | breadthatIvvillgiue,ismy flesh, vvhich I vvill giue forthe life 
 ofthe world. Inthele wordes the foule ſindeth a table daintily 
  furnifhed,twberebp it map flake all hunger, For it knoweth aſſu⸗ 
 redly chat be that fpeakech theſe wordeg can not Ipe, Therefore 
 itit commit ic felfe confidently vnto him, and cleaue to che wor, 
 it relteth upon him, and fo vepartech not from this goodlp table, 
 This is that ſupper, to che preparing whereof the beauenlp Fa: 
 | ther killed bis oren and fatlings , and hath bidden be all vnto it, 
 CThe liuing bꝛeade whereof the Loꝛde here maketh mention, is Chrift the li- 
 Chyailt him felfe,wherebp we are fo feode. Tf we lap hold but of a ving bread, 
 ~ mopfell of this bread in our harts, and keepe it, we ſhall be fatif: en we 
 | ften for euer, neither can we euer be plucked fram God. Worco: pean 
 uer (uch an eating is nothing elg, but to beleue in p Loꝛd Chꝛiſt, { 
 thatheig made vnto bs of Gov, as Paule ſayth ı.Cor 1. wiſe⸗ 
 bom,righteoulnes.fanctification,and redemption. De chat eateth 
 this meat, liueth for euer , Therefore bp and bp after chig tert, 
 when the Jewes were at contention about thefe bis wordes, be 
 | fapth : Verely,verely I fay vntoyou, Exceptye eate the flesh of 
 che Sonne of man and drinke his blood , ye haue no life in you. 
 | VVhofoeuer eateth my flesh, & drinkerk my bloud hath eter- 
 
 nall life, I vvillrayfe him vp atthe laft day. Wanna which the 
 | fathers div eate ta the defert (as Chꝛiſt here ſayth) could not ſaue 
 from death but this bread maketh vs immoꝛtall. Itwe beleeue 
 in Chꝛiſt,death hall not hurt vs any thing at all, pea there tg no 
 moꝛe death. This the Lord meaneth by thele wordes in another 
 
 place, where be ſayth to p Jewes: Verely, verely l fay vnto you, 10h.8.51. 
 | ifamankeepe my word,he shall neuer fee death:where it tg cet 
 taine chat be ſpeaketh of the word of fatth,and of the Goſpell. 
 | 
 
 But fome man may fay chat holp men die notwithſtanding, foꝛ An obickiö. 
 Abraham ¢ the bolp Prophets are dead, as the Jewes ſayd unto 
 | him. Jaunſwere: Che veath of Chzifttans ig onelp a ſſeepe, ag The aunfwer 
 | the Scripture alfo commonly calleth it: for a Chꝛiſtian tattech € 
 | feeth no death, that is, he hath the feeling of no death. For this 
 Sauiour Chꝛiſt Jeſus, in whom he beleeuech , bach ouercome 
 | death, pafterwarns he ſhoulde not fecle or taſt it,but death ishne 
 | tobim onelpa paflage and mate tolife, as Chri him felfe wit: 
 | neffeth Joh.5: Verely,verely I fay vnto you, he that heareth my 
 | vvord,& beleeueth in him that fent me,hath euerlafting life, & 
 | shall not come intocondemnation,but hath pafled from death 
 | P iijj 
 | 
 | 
 | 
 

 
 
 
 The will of 
 
 the heauen- 
 
 ly Father. 
 
 332 A SERMON OF SALVATION 
 
 to life. iherefore the life of a Chꝛiſtian is merie , andoneuerp — 
 five repleniſhed with iop,and che poke of Chrif is ealie elweete, 
 But that it ſemeth heaup and grieuoug bnto bs, this ts the caute, 
 for thatthe Father hath nor pet mawne vs:hereupon it commeth 
 to pafle chac we take no pleafure thereof , neither is the Gofpell 
 comfoztable vnto vs. Tf lobe chat we would lap vp the woꝛdes of © 
 Chri well in our hart, they would be vnto bs an exceeding com: 
 fort. And thus pe haue beard howe we muft feede on this bꝛeade 
 which came vowne from heauen, that is, onthe Loꝛd Chrift;to 
 wit by fach, which we then do when we beleeue in him, that be ts 
 our Sautour, 
 
 The wale chapter outof which this tertis taken, commen: 
 deth vnto vs nothing els but (pirituall meat. For when the multt- 
 tude followen Chꝛiſt, chatthep might againe cate and dpinke, 
 which the Lord him felfe fignifiech,be taketh occafton of the cor⸗ 
 poral meat which chep fought,¢ almof thaough the whole chap: 
 ter ſpeaketh of {pirituall meat, ag he fapo: The wordeswhich I 
 fpeake are fpirit and life. CH herby he would fignifie,that be ther- 
 fore fed them, that they ſhould beleeucinbim: € as thep did cate 
 the bodilp meat, fo thep ought alfo to feede of the {pirituall. bere 
 let bs weie and marke this, that the Loꝛd doth fo gently and gra= 
 ctoully apply him ſelke to vs, and offer him felfe infuch gentle 
 Wordes , that it ought worthelp to moue our hartes to belecue im 
 him,to wit,that that bread, was therefore giuen for vs, inalmuch 
 agit was bebouefull thathe ſhould caft death and fuffer helliſh 
 paines : Alfo ſhould beare finnes which he neuer had committed, 
 as though be had committed them, and bad bene bis owne: and: 
 be dio alfo che fame willingly for our fakes,and tooke bs as bye: 
 thren and fitters. Chis tfwe beleeue, we doe the will of che hea⸗ 
 uenlp Father, which ts noching els but to beleeue in his Sonne,” 
 elobefaued. As Chit him felfe fapth a litle before: Thisis the 
 will of him thatfent me,that every man which feeth the Sonne, 
 and beleeueth in him, should haue cuerlafting life. It now ther: 
 fore appeareth that he that hath fatth doth the will of Goo, and 
 eatech of this heauenly bzead. As Anguttine fapth: That Dott 
 thou prepare thy mouth, beleeue,and thou haſt eaten. Df this (pi: - 
 ritual fupper the whole new Teſtament fpeaketh,but efpeciallp 
 in this place of Tohn, Che Sacrament of Chꝛiſtes hoop ¢ blood 
 is a certaine teſtimonie and pledge of this true (upper, whereby 
 
 ) we 
 
a BY CHRIST ALONE. 233 
 | we oughe to ſtrengthen our faith,and to be aſſured, that this boop 
 an tis blood, whereof we feedein the Sacrament, deltuercth 
 vs from (pre, death, Satan, and alleuell, 
 
 Baut how may aman percetue and know,that be allo noth per: How a man 
 taine to this beauenlp bread, and ig called tothis fpirituall up: maye know 
 > perAler him confiver the cafe in bis owne heart, which if he fpnde whether he 
 " foaffectev,that tt doth as it wore feele afweetenes in the promife sly reat, 
 
 of God, and is vndoutedly perfwanen, that he is of the companie aw 
 of them which pertaine to his [upper „ be ig aſſuredly (uch a one 
 in deede, For as we beleeue, ſo commeth tt vnto vs. Such aman 
 hath allo byandby a regard of bis neighbour,and belpeth him ag Charitie ro- 
 his brother , caveth for him, giueth vnto him, lendech him, com: Warde our 
  fortech bim, baieflp doth no orherwile to him then he defirech to — 
 
 be done vnts himleife. And all chis pzoceedeth from hence, for vruc Rich, 
 that the bountifullnes and goodnes of Chꝛiſt hath replenithen 
 
 bis heart wich ſweetnes and loue,that tt ig a pleafure and top bn: 
 to him to do good to bis neighbour, pea and he ts grieued tf there 
 
 be none toward whom he map be ſeruiceable. And beſide all this, 
 
 he is tractable and lowly towardes all men, be doth not effeeme 
 the tempoꝛall pleafure and pine of life, be iudgeth no man, be 
 pefamech no man , be interpzerech all things i in.the. better part, 
 Tuhẽ as he ſeeth chat the matter goeth not well with bis neigh: 
 bour, as that be fatneech in faith,wareth cole in toue , and that 
 
 bigtife i ig not on euerie five approueable, ke prapeth fo, bim, and 
 is ſoꝛe grieuedif any commit anp thinge again God and bis 
 neighbour. In a ſumme, the roote and ſappe are found, for chep 
 are in a flouriſhing bine, to wit, Chi, and therefore fuch frutes 
 
 come forth. But if any be votde of faith, and not taught of Gov, 
 
 fuch a one doth not feede on this heauẽly bread , neither bꝛingech 
 
 forth thefe frutes. Foꝛ where a right fatth is nor, there fuch 
 
 frutes are alwayes wanting, Andtherefore S, Peier teacheth 
 
 vs to make our calling vnto faluation, fure bp good workes, 
 where hefpeakerh property of the workes of toue, namely , that 
 
 we do good to our neighbour, and be affected toward him, as to⸗ 
 
 ward our owne fleih and blood, Thus much hall futlize concer⸗ 
 
 ning tots text. Let bs calito God for bis grace, 
 
 
 
 
 
 
 An 
 
234 | 
 LRERNLERER TZ a 
 SEE See. 
 
 A SERMON OF D. MAR- 
 
 TIN LVTHER, CONCERNING 
 GOOD WORKES THE FRVTES 
 i OF FAITH. 
 
 Rom. 13. 
 Verfe11. Rule 
 
 
 
 12. . Thenightis paft, and the day is at hand, let 
 vs therefore caft awaye the workes of darke- 
 nes, and let vs put on the armour of light. 
 
 13. Letvs walke honeftly, asin the daye: not in 
 gluttonieand dronkennes , neither in cham- 
 bering and wantonnes , nor in ftrife and en- 
 ulyng: 
 
 14. Butputyeon the Lord Iefus Chrift, and take 
 no thought for the flefh,to fulfil the luftes of it, 
 
 Whereof che DE Apottle inthis tert teacheth, not of faith, but of 
 EEE morkes the frutes offaith,thewing how the life of a Chꝛi⸗ 
 ‘ ian ought to be opdered and framed according tothe fleſh 
 outwardly among men. For how we mutt liue inthe {pire and 
 
 before Gan, faith doch teach , whereof aul a litle before this 
 
 place bath atlarge and euen apoftolikely entreated. Dea ifwe 
 
 confiver this tert well, it voth not fo much teach, as prouoke, ers 
 
 hort, moue, and firre bp chem which are alreanp taught, what 
 
 The —— chey mutt do, Foꝛ Paul diuideth the office of preaching into two 
 Pied nyo parts, into Doctrine and exhoꝛtation. Rom.12.Doctrine is, whẽ 
 twopartes. one teacheth that which wag not knowne befoze , whereby men 
 are 
 
F A= SERMON OF GOOD WVORKES, 235 
 
 | 
 are inſtructed ¢ come to vnderſtanding. Exhoꝛtation iss when p 
 ' preacher moueth ¢ pꝛouoketh vnto p which is alreadp knowne, 
 | Either is neceflarie to be done of bim , who will chyittianly 
 perkourme the duty of preaching, wherefore Paul doth verie 
 earnettlp appip himfelfe to both and that hig erhortation map be 
 moꝛe effectuall, € map moze acceptably enter into the mindeg of 
 cthem whom be hath purpofed to erboot.be vſeth certaine elegant 
 and figurative {peches.and doth wich an adogned maner of {pea: 
 king allure their mindes bnto him. For the wozdes,fleepe, dark: 
 | nes, light, waking, armour, workes , the dap, the night, which 
 be bere vfech, are all (poken ſiguratiuely, by which other thinges 
 | are fiqnifien ‚then their nature and propeictic doe beares for he 
 ſpeaketh not of the natural night, daye, darkenes, atmour, was 
 | Ring, fleepe, ec: but he relembleth bp thele naturall chinges a 
 | certaine lıkenes to our mynde, whereby be map moye fozciblp 
 | -prouoke and bring bs to thofe ſpirituall hinges. Ag ifbe faive.pe 
 fee how men to get the righes ofthe prelenttime , which do foone 
 | perith, rife earlp, and laping aſyde the workeg of parkenes, aps 
 plie themfelues to the workes of the dap, after the night is pal- 
 Men, and the day is come: with how much greater diligence ought 
 | We, fhaking ofourfleepe , to riſe early, and caſting awape the 
 | §workes which me div while it was pet Darke, to applie our 
 ſelues now to thoſe workes which are agreable co our light, kor⸗ 
 | almuch ag the night is now palled, and the vape of our faluation 
 bath appeared? = Nonnen 
 - Bp fleepe be ſignifieth euel workes which are voide of fatth: 
 | fo2 fleepcis a woꝛke properly mecte fog the night, and-that he 
 | meaneth thus, be lufficientlp declareth; when be bpandby after 
 | abdveth : Letvs caftawaye the workes ofdarkenes.&o contrati- 
 | 
 
 wife ‚to wake and torife fignifie goon workes which come of 
 faith, Foꝛ as fleepe pertainech properly co the night, ſo to rife is 
 properly agreableto che mogning and daye. Tbereupow itis 
 | fapo ı. Thefl, 5 : Beloued brethren, ye are notin darkenes, byt 
 ye are all the children of light and of the daye : we are not of the 
 
 night, neither of darkenes , whereforelet vsnot fleepe as do 
 other, but let vs watch and be fober. For they that fleepe,fleepe 
 
 in the night, and they that be dronken, are dronken in the night. 
 
 But let yswhich are ofthe day, be fober , puttingon the breft 
 _ plate of faith and loue,and the hope. of faluation foran helmet. 
 ire | 
 
 ' 
 
 
 
 What the 
 
 Apoftle mea~ 
 neth by the 
 words, flepe, 
 
 > > 
 

 
 
 
 236 A SERMON OF GOOD WORKES 
 
 For God hath not appointed vs vnto wrath , but to obraine fal» 
 uation bythe meanes ofour Lord Jefus Chrift,which died for vs, 
 that whether we wake orfleepe, we should liue togither with 
 him. It is {uffictentlp mantfe,that the Apottle doth not intheſe 
 woꝛdes forbid bs the fleepe ofnature, neuertheles be drawerh a 
 fimilitude from natural fleepe and waking, to {pirituall that ig, 
 toa good and euelllife, And to be briefe, to rife out of ſſeepe is 
 bere the verp fame thing that the Apoſtle wpiteth , Cit, 2: That 
 gtace of God, thar bringeth faluation vnto all men,hath appea- 
 red, & teacheth vs that we should denie yngodlynes & worldl 
 
 luftes , and that we should liue foberly and righteoufly, and 
 godly in this prefent world : looking for that bleffed hope and 
 appearing ofthe glorie of that mightie God, and of our Sauiour 
 Tefus Chrift, For that which be calleth in chefe wordeg , to deny 
 vngodlines and worldly luſtes, he callech in the tert which we 
 haue in hand, to atifefrom fleepe , and chat which hetermech to 
 line ſoberly, andriahteoufip, and godly, thathe calleth in our 
 prefent tert, to watch, and to put on the armour of light, and 
 whereas he ſayth: the grace of Gav chat bꝛingeth faluation,bath 
 appeared, that he calleth herve che bay andlight, of whith we wil 
 hereafter (peake moze atlarge, 8 Me Sus 
 
 OMA a 
 oe a fue 2. 
 
 Naturall and Now let vs fee what likenes there is betweene naturall and 
 
 ſpiritual fle 
 
 cöpared t 
 
 gither. 
 
 pe fpirituallfleepe . De that fleepeth naturally, neither feech , no2 
 °"  feeleth anp of thole good thingeg that are inthe world, but lieth 
 
 among thole thinges which are euen next adtopning onto him, 
 ag it were dead, ſeruing to no vſe, neither regarding any thing at 
 all, so) albeit belinein bimlelfc, pet is be ag dead to all other. 
 Againe in Fede of true chinges.be ig indpeames wholy occupied 
 with baine images and formes of thinges , which appeare true, 
 and is fo foolith that be embzaceth chofe baine formes, and thin: 
 
 keth them to be true thinges. But when he waketh,thofe images 
 
 do togither vaniſh awaye, and che man beginnech to be occupied 
 with true thinges. After the fame maner almoft it is, when one 
 ig ag it were ſwallowed op of vngodlines, for be fleepech , andis 
 like a dead man before God,neither ſeeth he, neither feelech anp 
 of the good thinges , which are good thinges in deede, namelp, 
 thole ſpirituall good thinges, which are promtfed ¢ offered him 
 by the Goſpell, albeit they betult by him. For thoſe thinges are 
 ſeene and felt by faith alone, otherwiſe chep are remoucd rn 
 a 
 
| , THE FRVTES OF FAITH. 237 
 
 all fight and feeling. Ci berefoze as tong as bp reafon of the fleep 
 _ of bis unbeleefe , be cam haue neither any regard 02 ſenſe of true 
 good thinges, which are verie neere him though the Gofpell, 
 he bulieth himfelfe with the falfe rood thinges of this world, as 
 | riches, promotiong, and plealures, which being compared vnto 
 “eral life , vnto heauenlp top, and chat perfect faluation which 
 " commeth tothe godly, are altogither as Dpeames , and ag chofe 
 vaine bifiong compared to natural thinges , whereof they are 
 onely repꝛeſentations. Gut when man awakech, and bach recet- 
 uecd kaith, all regard and deſire of thole falle good thinges of his 
 pꝛeſent life vaniſheth awape,and he acknowledgech that they are 
 nothing els but meere vanitie and falſhood, euen ag thofe viſtons 
 Do quite fade away as foone asa man awaketh out of naturall 
 fleepe, Dereofthe 76. Pſalme fpeaketh ? They haue flept their 
 fleepe, and they whofe handes were mightie , haue found no- 
 thing. And ]Plal. 73 : Like as a dreame when one awaketh, fo 
 _ shalt thou make their image to vanish out of the citie. And Clap 
 29: As whé ahungrie ma dreameth thatheis eating, & yet whé 
 he awaketh his foule is emptie : or as when a thirftie man drea- 
 meth that he is drinking , and whenhe awaketh he is yet faint, 
 and his foule hath appetite: even fo shall the multitude of all 
 nations be, that fighteih againft mount Sion. Qee how con: 
 temptuoufp and difoainfullp the Pꝛophet fpeaketh of the chicfe 
 power, riches, pleafures and promotions of the worlo,and like: 
 neth them to dzeames and moft baine vifions wherewith thep 
 Awhich are afleepe are deluded. Tihat other durf fap, that the 
 good thinges riches and power of thele Kings, Pꝛinces, and 
 rich men, are nothing els but neameg , when as for them men 
 mingle earth with heauen, fyer with water, raging without 
 mealure andende in the world ? But the caufe hereof ts, for that 
 they pet fleepe „therefore thep do pet fee nothing hereof, as thep 
 want fayth, fo allo are thep deſtitute of this light. 
 For nowis our faluation neerer,then whé we beleued. (Ghat 
 meane thele wordeg ? din we beleeue before , and do we not be: The promife 
 leeue now! Dere we muft call to minde that which Paul writech of God Eh 
 Rom. 1: that God promiled the Gofpell by his Jrophets inthe —— his 
 holy Scriptures,cocerning bis Sonne Felus Chrift our Loꝛd, Sonne. 
 that all ſhould bp him be faued, according to that which was faid 
 vnto Abraham Gen, 22: Inthy ſeede shal all the nations of che 
 
 Ler 
 
+ 
 238 A SERMON OF GOOD WORKES 
 
 earth be blefled. This bleffing pꝛomiſed to Abraham in bis 
 ſeede, ig nothing els , bur.grace and laluation in Chit offeren 
 to che whole worlo by the Sofpell, which Paule fo interpzeterh 
 Rom, 4, and Gal. 3. For Chꝛiſt is thatleede of Abraham, that 
 is, ag he is man,bis fich and blood, bp whom and tn whom thal: 
 be bleflev, ag many ag beleeue in him, and call vpon him. Chis 
 promife mas afterward by the Prophets continually more and 
 moze Declared and preached, for ıhep did all weite of the com: 
 ming of Chait, of che grace which be houtd boing , and of the 
 Golpell, which peter allo witnelleth Act. 4. Chis promife of 
 Gon all the faithfull veleeuen which vied before Chrilk was 
 borne, whobp this faith were ſaued, and obtained faluation in 
 Chꝛiſt and thꝛough Chꝛiſt. Dereunto Paul now had relpect 
 when he ſaid:Our faluation is now neerer, then when we belee-~ 
 ued. For that which be ſaith ts thus much in effect: Te belees 
 ued intime paſt that the promife made unto Abraham , thould be 
 fulfilled, now is it fulfilled, and thofe thinges that we beleeued 
 ſhould come to pafle, are now prefent : Chott ts come, the Gals 
 pell is reuealed and publifhed , and the blefling which we looked 
 foꝛ, is (pred ouer the world, allthinges which we taried for, and 
 | beleeued being promifen , are come, And herebp the Apoftle 
 | fignifien the fpirituall vape, whereof he {peaketh afterward, 
 | which ig properip the beginning and mantfettation of the Gols 
 pell, whereof we will hereafter ſpeake. 
 Now by this, that hole hinges which we beleeued ſhould 
 be fulfilled, are now fulfilled , our faith tg not anp whit made 
 boide or fruffrate, but much more found and perfect, Foꝛ as they 
 of the olde time before Chꝛiſtes tnearnation belecued the pro: 
 mife of God which fhould be fulfillen , fo da we beleeue that the 
 The faith of fame ig fulfilled , andthe faith ig altoxether the fame in ic felfe, 
 — — but chat our kaith followed theirs, ag the fulfilling followeth alfa 
 Chriftes in. tbe promile, Foꝛ either faith truſteth in the ſeede of Abyaham, 
 carnation & that is in Chꝛiſt, theirs before bis incarnation, ours after it, 
 theirs which CAherefoze he that thould at this dap beleeue with the Hewes 
 lie after it, chat Chpitt is co come, ould make God a lyer, as though he had 
 felfe, "not pet fulfilled bis promıife , which he bach fulfilled, and being 
 fulfilled would baue it publiſhed and preached, Soalfo fhouls 
 faluation be pet farre from the beleeuers, which we thould looke 
 for being ag pet tacome, inthe time that Hall hereafter — 
 
 
 
er R 
 = THE FRVTES OF FAITH, 239 
 Ok his double faith Paul ſpeaketh Rom, ı : By the Gofpell 
 
 tighteoufnes, which God giueth, is reuealed from faith to faith. 
 That meaneth this, from faith to faich nothing els, but chat 
 lbeit the faith of the Fathers and our faith is the fame, whereby 
 it isbeleeued in Chri either to come, oꝛ which hath already ap: 
 arcd: pet the Bofpell doth lead from their faith to ourg,fo that 
 it is now neceflarte not onelp to belceue the promife chat was to 
 be fulfilled but alfo that it ts fulfilled, which tt viv not beboue A⸗ 
 braham and the other Fathers to beleeucalthough thep had the 
 ſame Chri which we haue. For there is one faith , one fpirit, 
 one Chiff, one communion of all Saincts, this difference one- 
 Ipthereig betweene bs, that thep went before Chꝛiſt, we fol: 
 Tow him, 
 He baue therefore beleeued, and we do alfo belecue, to wit 
 the Fathers and we, with alike and common faith in the fame 
 Chꝛiſt, although not after the fame maner,as it ts ſaide. And ag 
 by reafon of this communion of faith which we haue alike inthe 
 fame Chaift,we fap : we baue belecued, 02 we did beleeue , when 
 as not we, but the Fathers haue beleeued or did beleeue : fo thep 
 againe vid fap , that they Hould heare, ſee, and belecue in Chr, 
 when as not thep, but we do liue in that time. Ae read notina 
 few places ofthe Scriptures, that they which were before the 
 incarnation of Chꝛiſt, tooke vpon them the perfon of them which 
 are after it, and thep which are after it, of them which were bes 
 fore tt, becaule of the communion of faith , and the fame Chak, 
 which thep haue in common, and fo there is ag tt were one com- 
 panie of beleeuers. Now whereas the Apoftle faith , that falua- How ſaluatiõ 
 tion ig now neerer bnto vs then when we beleeued, that is „when is neerer vn- 
 our Fathers thofe auncient beleeuers did looke for it to come, ‘O¥S Ben it 
 Wwe mult not bnder tad it of the neerenes of poſſeſſion, as though pejeucrs be- 
 Ave now badit neerer and more certainlp then thep ; for the Fa⸗ fore Chriftes 
 thers bad altogither the fame faith , agit ig ſaid, andthe fame incarnation, 
 “Chr, wherefore faluation was as neere vnto them as vnto vs. 
 For Chpitk veſterday, and to dap, the fame alſo is for euer. Heb. 
 13. Chꝛiſt continueth the fame from the beginning of the woꝛld 
 euen vnto the end, bp whom all arefauev alike. Gut Paul (peas 
 Reth of the neerenes of reucaling, that what ſoeuer thinges were 
 {aide before concerning Chritt; they were now fulfilled, death 
 being oucrcome, the Lozd din Gitte at the right hand of the Fa: 
 rer oS 
 
 a 
 * 
 
 
 
 
 

 
 
 
 
 240 A SERMON OF GOOD YVORKES 
 
 ther, the Golpell was preached abzoad in the world, by which 
 Chiſt vin come vnto all in che whole world , for this caufe Paul 
 fapth chat our faluation ig neerer then when it was hidden, and 
 knowne bnto few men: becaule that Chott being not pet glopts 
 fied, it was not meete that the preaching of faluatton ſhould be 
 made publike or common, We 
 Tbhereas therefore the Apottte fapth here, Our faluationis — 
 now neerer vs, he ſayth the fame thing inthe Epiſtle to Titus 
 in other wordeg: The grace of God , which bringeth faluation, 
 hath appeared , thatis , bath (prong forth , and is euerie where 
 commonly preached: alibough it was nor hin before tn anp of the 
 Saincts, notwithſtãding it was not pet commonly knowne vnto 
 the worid. After the fame fort che Scripture fpeakerh in manp 
 places,when tt fometime faith char Chit ig co come, fometime, 
 that he ts come, although be alwapes bath bin, and ts in all the 
 elect. Howbeit becaufe he had not before bis refurrection come 
 to all bp publike preaching , the Scripture ſpeakech viuerflp of 
 bis comming. Forbecaufe of this publike preaching be came in 
 the fleth, being made man, for his incarnation had not bin pꝛofi⸗ 
 Thecöming table to anp , ifthe Golpell had noc chereupon bin preached, bp 
 of Chrift by hich be came into the whole woꝛld, and whereby tt is commit 
 y | op Ip knowne , why he was made man, wherebp chat bleffing pos 
 ell, miled tO Abzaham is now publifhed ‚and made common to all 
 which by the Golpell beleeue in Chꝛiſt, Wereupon Paul fapt 
 berie well, Rom. ı that the Gofpel was promifed of Gov, ec,ag 
 though he would fap, although God hath promilen euerie where 
 in the mritinges of the Pꝛophets his fonne tn the fleſh, pet foraſ⸗ 
 much ag all that Hould be done , that the Goſpell might be prea« 
 ched abzoad in the world ,wherebp he commech (piritually to the 
 myndes of the beleeuers , (which comming onelp bringech fale 
 tration, and ts farre to be preferred before that comming in the 
 fleſh, inafinuch ag it wag done becaufe of this ) I fap rather that 
 God promilen bp the Prophets in che Seriptures che Goſpell 
 concerning his ſonne. For God confivered the Gofpell and our 
 faith in all thefe thinges, for which be would allo haue him tobe 
 made man,that the Golpel might be preachen of him, chat bein: 
 made man , be bath ſaued vs by his death, and that the ſaluati 
 which he hath wrought, might go into the whole word, and be 
 made neere untoall, Some Hane tanghe ſower comminges of 
 » Chit, 
 
 
 
 
 
 ae 
 

 
 
 
 
 THE ERVTES OF FAITH. 241 
 
 Chꝛiſt ‚according to the fower ſundayes in Aouent ag they call 
 ie, but this comming of Char by the Golpell,which is moſt ne⸗ 
 ceſſarie of all, and of which allvo depend, ef which Paul bere 
 Apeakerh this cöming Flap. chep could nat feesinalimuch as they 
 "are tqnozaunt, both what the Golpell is, andto what end it was 
 | giuen, They bavhiemanp things ofthe comming of Chrift, and 
 "neuertheles they dꝛiue him further from themfelues, the beaucn 
 igdiftaunt fram theearth, For whatcan Chꝛiſt profit. any man, 
 which doch not poſſeſſe him bp faith 2 og how can anp man pol: 
 {elle him bp faith „where the Golpell isnor preached ? 
 
 The night is paſſed and the day is at hand : Dig meaning in By the daye 
 | effectis, that faluationis at hand. Foꝛ bp the dap Waule bn: what is figni- 
 derſtandeth the Gofpell ,namelp, that itis thacdape , whereby Fed- 
 
 ‚ our hearts and mindes are enlightned, therefore fuch a dap being 
 | fprong, our faluation tg certainly at hand, that is, Chri and his 
 grace promifed in time paft to Abraham, hath thined forth bp 
 | preaching in the whole world, giueth light vnto all men, raifech 
 | all out of ficepe, ſheweth true and eternall good things,wherein 
 ne map be hereafter occupied, and map walke honefklp in this wre ishere 
 | bap. Contrariwile, by the night all voctrine is to be underffood, ment by the 
 | lich is not the Goſpell, beſide which none can bring faluation. night. 
 But if chou doa litle more eractlp wep the wordes, thou fhalt 
 | fee that Paule deſcribeth chat part of the dape, which is moff des 
 | lectable of all, and moſt full of all pleafauntnes , namelp the fap: 
 full and amiable morning , and the rifing of the funne. For itis 
 the morning when the night ig gone and ended, and the pape 
 is nowe come, whereupon all thinges are merueloufip cheered 
 | andrecteated the birdes fing, other Ipuing creatures Doe irre 
 | bp with alactitie and topfulues + men being ag it were made 
 | alive againe, doe goe forth to their labours: all thinges, the 
 | Dape {pringing, andthe morning fhining , are ſo aflected, ag 
 | though the wozld were renucd, and all chinges reſtored to life 
 againe, istiord ur H 
 | Wüherefore inmanp places of the Scripture, che top full,p20- The prea- 
 | fperous , and quickning preaching ofthe Gofpell ts likenedito ching ofthe 
 | the morning, and che rifing ofthe ſunne, ag itis bere, of Paule CoPell like- 
 who callech che Gofpell the bap (prinking 02 arifing. Alle yoratur®s to, Fa 
 | 110 : Inthe daye of thypowersh all the people offerthee free” ‘ R 
 will offeringes , ofthe wombe of th emearning shallıhe dewe of! 
 
 I 
 I) 
 

 
 oo; Dia 2.5 Aue = TEEN. W * u = nn | 
 
 242 A SERMON OF GOOD W.ORKES 
 
 thy children {pring . ere allo the Gofpell tg plainly called the 
 wombe of the morning , and the daye ot the power of Chill, 
 wherein we are conceiued and boone the chilnren of Gov as 
 Deaw, to wit, without che labour of men, bythe onelp graceaf 
 the holy Ghott from heauen. Che moft plealaunt and comfortas 
 ble funne Jeſus Chꝛiſt maketh this bape , whom the Scripture — 
 Chrit the bereupon callech the ſunne of righteoufnes. God fapth Wala.4: 
 funne of | Toyou that feare myname, shall that funne of righteoufnes 
 righteouf- arife,andhelch shalbe vnder this winges. Forag manp as bee 
 ware leeue in Chꝛiſt, do receiue of him the beames of bis grace and 
 tighteoufnes, and doe obtaine faluation under bis winges. 
 CUbereupon tt ts ſaide Pſal. 118: This is the daye which the 
 Lord hath made , we willreioyce andbe gladinit, ag though 
 he ſaide: Chis coppozall ſunne maketh the corpozall dape, but 
 God himfeife maketh chis pape, euen he is that funne, from 
 whence thofe beames and that Daye come, wherewith the whole 
 world is enlightned, Finally, bereupon he calleth himlelfe 
 the light of the world , Ich. 9, And Jpfal, 19 : The heauensde- 
 clare the glorie of God , thatis, euenas theſe bodily heaueng 
 do bring the ſunne andthe dap, andthe funne ig cartedin them, 
 fo the Apoftles haue in chem(clues, and bring by preaching, the 
 true funne, which ts Chrift,ecs Tühereupon tt followeth : Inthe 
 heauens he hath fet a tabernacle for the funne, which com- 
 meth forth as a bridegrome out of his chamber, and reioiceth as 
 a giant torunne his courfe. His ferting forth is from the vemoft 
 part of heauen, and his circuit vato the vtmoft part thereof: and 
 there is nothing hid from hisheat. All this ig {atv of the ercees 
 bing pleafaunt beginning oꝛ rifing of this dap, that ts ofthe Got 
 pel, which the Scripture euerp where meruelouflp ſetteth forth, 
 Foritisaword which quicknech, maketh qlav, willing, cheeres 
 full, and ready fo DO good wozkes, and finally it bꝛingeth wich ie 
 all goon thinges. Citherefore it is called the Golpell op glad 
 tybinges, for that it tga pleafaunc, and pꝛoſperous meſſage of 
 The Gofpell De grace of God, and of all good thinges. iy 
 reucalah But whois able to rehearle all thale thinges, which this day 
 vnto vs all ftenealech ¢ maketh manifett vnto vs? Foritteacherh allthings, — 
 thinges that what Good ig; what we are, whatloeuer is palt, andto come , of 
 are needtall’ heauen, bell, theearth, Angels and Deuels, By this lampe is 
 know. -SHelwed bute ua, how we ought to behaue our lelues in i theſe 
 thinges 
 
4 | THE FRVTES OF FAITH, 243 
 | thinges.and toward all,from whence we are,and whither we go, 
 . Det neuertheles Satan bath deceiued vg milerable creatures, 
 that neglecting {uch adap, wherebp all thinges might be cleere 
 
 | 
 
 * manifett vnto vs, we ſeeke the truth of Philoſophers and 
 
 
 
 heathen men, who haue not fo much ag bp a dꝛeame knowne anp 
 whit ok theſe hinges, and fo we haue fuffereo our felues to be 
 © bipnded with mens traditions , and co be thoutt backe againe in: 
 to the night. For it is notlight, whatfoeuer ig not this dap, 
 otberwile Paul and che whole Scripture ſhould tn baine ertoll 
 | this dap alone, and call all other beſide ttthe night. Surely the 
 _ burpen of Gong dilpleafure mu needes be moft grieuous , for 
 that contrarie to fo plaine and manifeft places of Scripcure, 
 we haue foughe an other light, although che Lord bimfelfe cal: 
 lech bimfelfe the light anv funne of the worlve, Gnd tf other 
 proofes tere wantinge , this one is (ufftctent, that vniuerſi⸗ 
 ties Doe lo impudently both ſet bpand glerie of Ariffotle as a 
 light bnto them, in whom they erercife themfelues much more 
 | then in Chik, pea nothing in Choi, but altogither in A- 
 _ riffotle, 
 | Let ystherefore caft awaye the workes of darkenes, andlet By licht is 
 | vsputonthe armourof light. Ag Chꝛiſt ig che ftinne , and che here fenified 
 Golpell the vape , fo fapth is the light whereby tolee and watch and ment 
 inthis dape, Foꝛ it would not profic, albett the funne did thine, faith. 
 | and make the dap, ifthe epes did nor perceiue the light, Mhere⸗ 
 fore although the Golpell be begon and preached in the whole 
 world, pet none arelightencd, butthep that recetue ic, and bp 
 | fapth being made capable of the light, Doe arife out of ficepe, 
 | But cochem that ag pet fleepe this funne anv daye bring no pꝛo⸗ 
 | 
 
 fite , of which they receine no light, no more then if no ſunne 
 oꝛ daye had fhined. And this is that feafon and bower , where: 
 of he {peaketh: V Velbeloued brethren, forafmuch as we know 
 this ‚that itis now time that vve should arife out of fleepe, &c. 
 Idc is a ſpirituall time and feafon, although begun in this out: 
 _ ward time, agit doth daily alfo come, wherein we ought to 
 | arife out of fleepe,and lap alive the woꝛkes of Darkenes, (there: 
 | by Paule ſheweth that be voth not{peake to them , which are pet 
 voide of fapch: for as itis fatne, be teacheth noc faith bere, but 
 | the wapkes and fruces of fapth, whenas be faith: Te know 
 | that che time is come, and that the night being paſſed, the bape 
 a. Q jj 
 
 | 
 | 
 
een I 2. dia ~*~ ¥ * * =a 
 5 
 
 N 
 
 y 
 
 244 " A.\SERMON OF GOOD WORKES 
 
 is at hand: thep which beleeue not cannot know theſe thinges. 
 . ow tf chou obtect and fape, what reafon or caufe isthere that 
 he fhould write thele hinges tothe fatrhfull, inafmuch as thep 
 know thatitistime? wc. Thou muſt call to mynde that in the 
 beginning of the erpofition of this tert ofthe Apottle, we baue 
 {aide that the office of preaching ig of two fortes, one of teas 
 We have ching, another of erhorting and mouing. Now a mancan not 
 necde of cö- attatne nto that knowledge , that it ſhould not be needefull that 
 tinuall ex- he be alwayes moued, andkept in a continual and freth me: 
 hortation. ditation of thofe thinges which be hath learned, teatt the de⸗ 
 uell , the world, and the flethe ( which are enemies that ne- 
 ver graunt truce, neither flacke theivaffault) doe make bint 
 wearie and flouthfull, that be maye ar the laft fleepe , and be- 
 come altogicher negligent tn good thinges. For the deuell, 
 fapth Peter, is fuch an enemie, as goeth about continually 
 like a roving Lion, ſeeking whom he mape deuoure: TÜlbere- 
 fare be fapth: VVatch and be fober. Paule alla will haue vs 
 poe tie fame thinge bere. For feeinge that the Deuell, the 
 flefhe , and the morloe keepe no meane, nor make no ende of 
 fightinge againſt vs, neither mutt there be anp meane kepe 
 ‚m ende made of erbortinge, prouokinge, and moninge vs 
 to watche and worke, Wereupon the holie Ghotk ts cal- 
 len an exhorter, inalmuch ag be inuitech and moueth bs vnto 
 good. 
 | nis #02 the fame caufe Paul alfo vſeth bere chofen wordes : the 
 | che workes Morkes ofdarkenes he calleth not armour , but the workeg of 
 of light ar- tight he callech arntour , not wopkes ; vndoutedly that he might 
 mour,and fhewe, that there is afiahbt, that labour and trauell is requi⸗ 
 why. red, andthat it cannot be obtained without perill , to wacche 
 | and line well, fralmuch ag fomightie enemies , tbevdeuell ‚che 
 fieth, andthe world do without ceafling fight againſt vs, wheres 
 fore Fob layth chapter 7 : The lifeof man vpon earth isa fight 
 and tentation. Nowe tt is not a ſmall matter to ftand all our 
 | life long inthe battaill, wherefore there is neede of verie ſhrill 
 | trumpets and warlike pummes ; that is of carneft admonitions. 
 and erhortationg , whereby we mape be ffirred bp and encouras 
 red to perfeuer valliauntly in the fight, Dereupor nowe tt aps 
 peareth , whp be callech good workes armour or weapons, and 
 | callech not the morkes ofparkenes fo, which ine 
 | ; pitas t 
 
 
 
 
 

 
 
 
 
 
 
 
 THE FRVTES OF FAITH, 345 
 
 f f we confent vnto them are alfo weapons, Rom. 6: Giue 
 PR ‘not en as weapons of vntighteoufines Againe, tt 
 
 the bape of the Gofpell by the funne Chriſt, Hhinech into OUY The armow 
 beartes, and enlightnech them, therefore the armour 02 wea: of light what 
 | pons of light are aoching elfe but the workes of this fapch,Con. is. 
 " teariwile, Darkenes ig infivelitie or vnbeleefe , which is bp rea: 
 fon of the abfence of the Goſpell as of the daye, and of Chꝛilt ag 
 | of thefunne. Chis darkenes the deuell doth rule , Which come 
 ' mech from che doctrine of men,and the tudgement of mans owne 
 | reafon: wherefore the workes.of varkenes , are the workes of The workes 
 | infivelttic. For as Chꝛiſt ts the Loꝛd and gouerner ofthe light, of darkence 
 Which we faideto be fapth : 0 Paule Ephel, 6, calleth Satan "bat they 
 | the prince of Darkenes ‚that is, of them which are without faith, " 
 and reluſe to be obedient to God, as the fame Apoſtle witneſſeth 
 2. Coꝛinth.a: four Gofpell bethen hyd, itis hyd to them that 
 are loft, inwhomthe god of this world (namelp the deuell ) 
 | hath blyndedthe myndes, that is, of the infidels, that the light 
 of the glorious Gofpell of Chriftshould not shine vnto them. 
 | Buc what both this armour or weapons of light, and woprkes of 
 i derkenes are, it is now taught of the Apoftle, 
 | « \Letyswalke honeftly asinthe day. No man wopketh thofe 
 | things inthe day, vohich beig wontto worke in darkenes,cuerte 
 | one fearech an other, and endeuourerh himfelfe to tine honeſtly. 
 It is commonly layd: The night is boid of fhame,which is true, 
 and therefore men doe, thole hinges in the night, which thep 
 | mould be aſhamed to do inthe dape, butthe daye is not without 
 | ame; and requireth an honeſt conuerfation, After the fame ſort 
 | oughta Chrikian lifets bes a Chꝛiſtian ought to commie nor The life of a 
 | thing ‚wbereofhemap be ahameo , although the whole wozld Chriftian. 
 | thould {ce bis workes ¢ doinges. For hetharliuech and morkech 
 | fo, that he is unwilling thacall bis workes-and doinges ſhould 
 \ be feene and heard of allmen, and his whole life be manifeſtly 
 - Knotone vnto all, liueth a line vnwoꝛthie of Chait, according to 
 | that which our Sautour himſelfe ſayth Toh. 3’: Euerie man chat 
 | dotheuell, hateth the light , neither commeth tolighr ,leafthis) = °'* 
 | deedes should-be seproued. Burhe that doth truth , commeth Pa 
 f tothe light, that hisdeedes might be made mianifett; that they 
 Excess accordingto God. Hereby it aueh how nes 
 [ en iij 
 
 | 
 | 
 
- 
 
 246 A SERMON OF GOOD WORKES u 
 ceſſarie it ig, that we fhould be pꝛouoked and exhorted to match 
 and to put onthe armour of light, For what oneis there at this 
 Bap among Chriftiang , which can abide, that all his workes 
 
 fhoulo be publithed openly tn the light. Row whata Chpiftia | 
 
 lifets chig, howhppocriticallp do we line, whenas we cannot © 
 fuffer our Life fo much ag to be difclofed before men, which nom 
 is diſcloſed before God andall bis Angels, and in the lak dap 
 fhalbe diſcloſed before all creatures ? Therefore it behoueth ⸗ 
 Chꝛiſtian co liue fo, ag he deſireth co appeare inthe lak vap „and 
 Eph.s. 89. before all, Dereupon Paul fatth;WWalke as the children of lights 
 the frute of che Spirit is goodnes, and righteoufnes , and truch. 
 And Rom, 2 : Procure thinges honelt, not onely inthe fight of 
 God, but alfoin the fight of all men. And 2. Coꝛ. 1 : Our reioi- 
 cing is this, the teflimonie of our confcience ‚that in fimplicitie 
 and godly purenes, and not in fleshly wifedome, but by the 
 grace of God we haue had our conuerfation in the wor!d.Dotus 
 beit fuch a life ſhall nothing at all appeare, where faith is not, 
 but where aliuelp, a cheerefull and a ſtrong faith ig, there fuch a 
 life can not be wanting, forafmuch as fuch a fateh is not weatied, 
 Preaching & With well doing neither fleepeth. iberefore tt is no leſſe neceſ⸗ 
 exhortation [arie, to preach to them that haue recetued the doctrine of faith, 
 nr a wherebp thep mape be prousked and ſtirred vp to go on in the 
 already be- $000 life which chep haue embꝛaced, and that they fuffer not 
 an themfelues to be ouercome by the allaults of the raging fich, 
 the craftie world, and moſt ſuttle Satan, then itis meete that ® 
 the doctrine of faich be preaches to them that be as pectqnozant 
 of Chꝛiſt. 
 
 Notin gluttonie and drunkennes, neither in chambering and 
 ~wantonnes, nor in irife and enuying. Dere be rebearferh the 
 workes of varkenes by name, one of which be named allo bes 
 
 »  ope,ta wit,fleepe, according to that laping 1.Cbeflal,s : Let vs 
 not fleepe as do other, but let vs watch and be fober. Not that 
 be forꝛbiddeth naturall feepe, but fpirituall , which ts infivelitie, 
 whereof thofe workes of the fleth proceede : howbeit naturall - 
 
 fizepe alſo is a wopke ofvarkeneg , if tt be vſed for pleafure, and 
 bas by fix chꝛough immoderate filling of the belly,(o that it ig a hinderance 
 Jorkenes „a. to the light , thatis,fatth, and to the armour thereof. Moꝛeouer 
 prehendeth thele fir workes of darkenes which he bere rehearferh , Do com⸗ 
 allche teſt. prebendalltberc®, Foꝛ Gal, 5. and Coloſſ. 3, be reckneth op 
 mog 
 
 i 
 
 | 
 : 
 j 
 
wir eo > = u a ur A u 
 Ir THE FRVTES OF FAITH, 247 
 
 — moeof them, But we wil diuide hole which he bere rehearfech, 
 into two fines , che right and the left. On the right five thefe 
 - fower fight with che ſpirit, gluttonie, prunkenneg , chambering 
 and wantonnes : on theleft {poe ( foꝛaſmuch as the left ſyde in 
 the Scriptures fignifiech aduerfitie ) thofe thinges which pro: 
 ceede from thencedo fight, as are wrath, contention and fuch 
 dike sbut the right {pve fignifiech profperitie , and thofe thinges 
 which enlucthereof, ag delighteg , wluttonie ,dyunkenneg „and . 
 ouermuch fleepe , tc. Mow it is fufficientlp manifeft, that Paul 
 bnder two workes of Darkenes here rehearſed, namelp, concen: 
 tion and enuping , doch comprehend the ret alfo of that fort „a: 
 mong which are bitternes , anger, wrath, crping , and euell 
 - (peaking. Epbe. 4. And thoſe which be rehearfech in the Epis 
 fle to the Galathians: Hatred, vebate , emulations „feditiong, 
 herelies, murthers, tc, Inalumme, hereunto pertaine what 
 ſoeuer come of euell anger, either in woꝛdes 02 Deedes, all which 
 cannot be numbed, After the fame fort under thofe fower, glut⸗ 
 tonie , Yunkennes, chambering and wantonnes , he compres 
 bendeth the vices of tuft, which are wont to be committed ag 
 well in wordes as workes , which alfono man is ableto num: 
 ber, Ando the prelent wordes of the Apoſtle doc thewe , nets 
 ther needech it any further veclaration , that bp thefe fir workes 
 all hinges are to be vnderſtood, whereby thep that are bopd of 
 fapch, andare pet in darkenes, doe live unpurelp ag concerning 
 themfelues, and vniuſtly toward their neighbours ‚whole whole 
 Aife ig diſordered and out courfe bath toward themfelues and to- 
 ‚ward others. Forthereisno man that knoweth not what itis 
 tobe qluttonoug and dꝛonken, thatis , either to eate oꝛ dꝛinke 
 aboue a mealure neceflarte for the body, itis ag well knowne, 
 what itis to fleepe in chambers, andto be wanton, thatis, to 
 follow the pleafure of the body , both with fieeping aboue meas 
 fure, and with other lewd and vnchaſt geſtures and workes, 
 which are wont to be committedin chambers of fullfeove , well 
 tipled ‚ idle and flouchfull bellies , ag well inthe vape , as in che 
 night , a3 well when thep are alone, as in che relort and compa: 
 nie of others, All which chinges do require euen naturall Darke: 
 nes,and (ecret places, and are fignificd of Paule by chambering 
 
 _ and wantonnes, 
 Bur put ye on the Lord Iefus Chriſt. In rs BER agit 
 
 . iij 
 
248 A SERMON OF GOOD WOR 
 wereinalumme, be fheweth all the armour of 
 Chrift is put he exhoꝛteth vs to put on Chꝛiſt. Now Chit is 
 on wo ms” after two fortes : firft when we are clothed with his 
 ner of Way neg, which is done by fapth, wherewith hetharts ¢ 
 leeurth that Chattt for him Died , and fulfillev all chit 
 not ours, but Chꝛiſtes righteouſnes hath reconciles 
 Father, and deliuered bs from ſynnes. And (oto puton Chek 
 pertatneth tothe doctrine of fatth , which teacherh that 6 
 was giuen vnto vs, anvis vnto vs in fede ofa pledge. 
 of Paule ſpeaketh Galat. 3 > All ye that are bapti 
 Chrift, haue put on Chrift. The other maner of putt 
 Chꝛiſt is, when we wep and confiver, that he ts giuen 
 alſo tn feede of anerample, that we ſhould ſhewe our felv 
 uiceable toward our neighbours, being endued with ch 
 vertues, with which we by fapth acknowlenge that-he 
 abozned, Bid ferue vg, that fo we map refemble him in all pointes 
 and of this maner of putting on Chꝛiſt Paule (peaketh Were, 
 Che fame allo he wiileth bs to doe 1. Copinth, 151 
 faith: Aswe have borne the image of the earthly, foleth 
 beare the image of the heauenly. And Ephel, 47°C 
 of, concerning the conuerfation in time paft, tharkölde 
 which is corrupt through the deceiuable luftes, and be refie 
 in the fpirit of your mynde, and put on the new nianij'w 
 after Godis created vntorighteoufnes, and true holines. 3 
 in Chꝛilt we fee nothing but the armour of light, no glutto⸗ 
 nie, no dꝛunkennes, but fating ,temperancie, Keeping vnder 
 of the fleſh bp diners labours, traueling , preaching paying 
 and Doing well to all men, in him was no place for Houcbf 
 nes or ſuperfluous fleepe , much leſſe for wantornes, buta 
 uelous chaftitie and purities he accuttomed himfelfe ton 
 to rife early, to {pe on the ground in the field, hauing 
 Houle, neicher chamber, nor bedde : in him was noe wꝛath 
 contention 02 brauling , but altogether gondneg, ſweecues 
 meekenes , chatitie, mercp, patience, #c. Therefore where 
 a3 Paule fapth here byiefip: Pur ye on the Lord Jefus Chrift, 
 itisas much ag that we ſhould fer him before vs ag an eraniple 
 to follow. Hure! oT ae 
 Colof3.12, De teacheth che Colofliang the fame thing infomewhatma; 
 wordes after this fort : Now therefore as the ele& of God ‘holy 
 
 1a 
 
 34 
 me ASS 
 — | 
 “ay 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 
 
 
 
 
 LAs THEY PRYTES OF FAITHS» 249 - 
 
 | sand beloued;put on the bowellsofmercie, kindnes, humblenes 
 if minde;meckenes,long fuffering : forbeating one ah other, & 
 rgiuine one an other, if anyman hauea quarrel! to an other: 
 uen as Chriltforgaue , euen fo doe yes Andiaboue all thefe 
 inges put on loue which isthe bond of perfeétnes : and let the 
 | peace of God rule in your harts,to the which ye are called in one 
 - *body,andbe yechankefull . And Philip, 2. after chat he had ep: 
 hoꝛted them to Toueone another, and that euerp man ſhoulde e- 
 ſteeme other better then hin felfe , anv feeke to pleafure «do for 
 other „ be alſo ſetteth Chat before them as anerample, who 
 ſhewed him felfe to vs our feruaunt,® ſayth: Ler the fame minde 
 ‘be imyouthat was euen in Chrift Iefus, who beinginthe forme 
 tof God thought it no robberie tobe equall with God: But Ke 
 made him felfe of no reputation, and tooke on him the forme of — 
 a feruaunt,and was madelıke vnto men, & was found in shape 
 as aman, Che ſumme therefore is this: thearmouroyweapons 
 of light are good woꝛkes, contrarp to thole workes of Darkenes, 
 gluttonie, o2unkennes chambering, wantonnes,contention,and 
 enuping {uch workes are; to faft, to watch to pap, tolabour, to 
 ſuffer hunger;thirſt colde, heat, to be chatt, to vſe modeſtie, tem: 
 perancie goodnes and that Idoe not thruſt in too many of myne 
 owne woꝛdes let bs heare Paule him ſelfe rehearſing chem in or⸗ 
 ‚der Gal.5; The frute of the ſpirit is loue, ioy , peace, long ſuffe- 
 ring, gentlenes, goodnes, faith, meckenes, temperancie. But he 
 rehearſeth them farre moze at large 2, €07.6,fapings: V Ve be- 
 ſeechyou that ye receine northe grace of Godinvaine for he 
 “fayth, I Haue heard thee in atime accepted,andin the day of fal- 
 uation haue l fuccoured thee: behold nowethe accepted'time, 
 _ behold now the day of faluation,ag ifhe fapd : Dur faluation ig 
 - now nearer bnto bs then when we beleeued, to wit, that it would 
 come td palle,thatthefe dayes of faluation, tn which the Goſpell 
 is preach enabpoad to the whole worlve,fhoulve appeare;s It is 
 time therefoze ito arile outof fleepe’s Let vs giue no occaſion of 
 offencein'any thinge’, that ourminifterie be not repreherided. 
 But in allthinges, lecvs approue our’ felues asthe Minifters of 
 "God, in much patience, in afflictions, ininecefhties;imdiftrefles, 
 in ftripes,in prifons,intumults.in labours : by watchings, by.fa-» "© 
 ftings,by EEE bylong fuftering; bykindnies, 
 by the hely Ghoit, by loue vnfeyned:: By the'word of ‘truth, by 
 
 The armour 
 flight. 
 
 
 

 
 250 A SERMON OF GOOD VVORKES m 
 the powerof God ‚bythearmour of righteoufnes on the tight 
 hand and onthe left, By honour, and dishonour, by euill report 
 and good report,as deceiuers,and yet true: asynknowne, and 
 yetknowne : as * behold we liue: as chaſtened, and 
 yet not killed: as forrowing,and yet alway reioycing: as poore, 
 and yet making many rich : as hauing nothing, and yet poffef- 
 fing all chinges.. See what aplentifull and very golden Kreame 
 floweth out of p mouth of Paule Hereof J think we moft plaine: 
 1p perceiue,what is the armour of light, wherewith we mut be 
 fenced and foptificd both on the richt band, and onthe left, 
 Amoftexe ROW this moſt fitly agreeth with the matter, whereas he fet- 
 cellentand teth before vs a moſt excellent and perfect example, namely the 
 perfecex- = Loꝛd himlelfe.fapings Put ye onthe Lord Jefus Chrift. Foꝛ he 
 raat ay isafluggih beat andnotaman, who when be {eeth his Lope 
 follow, falt, fuffer hunger, labour, watch and cobe wearie, pet giueth 
 ! him felfe to aluttonie,fleepe,and pleafures , That Lorde could 
 take thele things at his feruaunts hand, nap what feruaunt durſt 
 prelume to doe thefe thinges ? So it can not be that a Chꝛiſtian 
 man ſhould not be athamed, when hebeholvech Chꝛiſt, and ſeeth 
 bim {elf fo vnlike vnto him, pea occupied in quite cõtrary things. 
 For whom che erample of Chat him ſelfe doth not irre bp, er: 
 hort, and moue, who can bꝛinge oꝛ flirre him bp unto goodnes ? 
 What would the leaues of wordeg doe with their ſmall noyce, if 
 ~ thefe thundgings of the erample of Chꝛiſt doe not mone ? And 
 furelp for.chig caufe Pauleofpurpofe adiopned this woꝛd, Lord, 
 faping : Putye onthe Lord lefus Chrift,ag ifhe ſayd: count it no 
 great nor burdenous thinge „to and and fightin this armour of 
 light,pe chat are feruaunts,behold pour Loꝛd, who when he had 
 no neede, did notwithſtãding ſo wel e valiantly vſe this armour, 
 and fought init for pou, tf 
 And take nothought for the flesh, to fulfill the luftsofit. Che 
 Lawfall care Apoſtle in theſe few wopds hath noted two cares of the fleth: One 
 for the den. is naturall, whereby neceflarp foove and appareliits prouiden 
 for the body, that it map line, and be able to ſuſtaine bistabour, 
 left that it be bp ouerinuch abflinence weakened, and made bi 
 Volawfull profitable to woꝛke. Che other care ts ioyned with finne, when 
 prouifion& the body is prouided forto fulfill theluttes hereof, anv that tt 
 Ach forthe map be delighted: this cave the Apottle here forbinvech,for tt in⸗ 
 a gendzeth the workes ofdarkencs, {ato pamper and make ofche 
 
 2 
 > 
 
| > aaa 
 THE FRYTES OF FAITH, 251 
 
  fleth which is continuallp to be chattifen,that it map be obedient 
 to the fpirit,and map not ſhake of the ficter, like unto an vntamed 
 hoꝛſe, albeit char chaftiling is foto be tempered, that the boop 
 notwithſtanding map doe bis dutie,and beare the fitter. Forag 
 the fodder,the whippe and che burden belongeth unto the alle: fo 
 meat, cozrection, and worke vnto the feruaunt. Eccleſiaſtic. 33. 
 ‘De doth not fap chat chou thale flea o; flap the alle , neither chat 
 thou thalt kill the feruaunt , 02 caft him into pꝛiſon: fo vnto the 
 body the chattifing and labour thereof ts due,and neceflarp foode 
 is notto be withheld from it, Paule him felfe fapch : Itame my 1.Cor.9.17. 
 body, and bringe itinto fubtection. De fapth not, J cat itinto 
 ficknes,o2 J kill it, but I fubdue ie to che ſpirit, that it map ferue, 
 and be obedient thereunto. 
 Moꝛeouer chefe wozdes,to fulfil the luftes chereof, joaule avs 
 bed becaule of two lortes of men, whereof the firtt unver a pre- 
 tence of naturall neceflitie,voe fatiske their pleafure , and couer Weare 
 that practise unver this falle pretence. Tie are fo prone anv rea- prone and 
 Dp onto chig , that euen manp of the Sainctes baue verp much ready to 
 complapned of this euil,and becaufe of it,baue oftentimes aboue fulfill che 
 meafure afflicted their bodies : for the flcth ts fo craftie and mer- — of the 
 uelous (utle to prepare delights for itfelfe, thacno man canfufli: ~~ 
 ciently take heede of it,pea it is needefull chat aman bere doe nes, 
 uer leaue to care and feare. Che other fore of men are thofe blind 
 "holy ones, which thinke that the kingdom of God anv the righ⸗ 
 teoufnes thereof confitteth inmeates anddrinke , and in choſen 
 apparell,and doe befide their clone wopke regard nothing:when 
 they haue fo fatten, that thep baue made their head difealed,and 
 their fomacke diftempered, and doe bring vnto their bony fome Superftitious 
 great infirmitie opficknes, thepthenthinke thatthep baue bene fafting & ab 
 merueloug holy, and haue wrought incomparable qood workeg, *nence fro 
 But Paule fapth : Meat maketh notvs acceptable to God; for en 55 
 neitherif we eate,haue we the more:neitherif we eate not,haue © 
 we the lefle. And Colof.2. be writeth thus much ineffect: Bee 
 _ ware of the woꝛſhipping of Angells, which path a hewof wife 
 dom becauſe of humblenes and fuperkition , wherebp they fpare 
 not the bodp , while thep Wichoram from it the meafure of foode 
 due Unto it, beffowing nothing ppon it wyerebp tt map be feode, 
 This pꝛepoſterous worhipping of Anyells,pea in deede ſuper⸗ 
  Kition,did fo deceive Gexſon, otherwile anogabte man, that he 
 
 e 
 

 
 
 
 252 A SERMON OF. GOOD VVORKES 
 prapledthe Charterhoufe Wonkes, for that thep did ſo conftants 
 Ip abfkaine from fet, that euen when they were ficke thep would 
 eate none, although they might preferue. them felues euen from 
 death therebp. But what, if God halliudgethem as killers of 
 their owne bodp? Fortherecanbe none at all either opdinaunce 
 oꝛ oꝛder, pea oꝛ vow contrary to the commaundementof God, € 
 if there be anp ſuch, ſurely it ought to be of no force, euẽ ag tf — 
 
 haddeſt vowed adulterie. 
 
 Now God bach here by Paule, and elswhere bath ——— 
 ital ded, that neceflarpippouifion ſhould be made forıche boop, and 
 nis bach forbinden that we ould procure the death of tt: wherefore 
 made for the thofe thinges that are proficable to prelerue ic, whether thep be 
 body. fleth or egges, oꝛ any thing elle , mutt be giuen vnto it, inwhat 
 dayor time foeuer, whether it be the firt or firſt day of the weeke, 
 whether it be Lenco. after Caftersin che meane ſeaſon whatſoe⸗ 
 ucr o2ders,lames,andvowes spea euen of the Pope being negle: 
 cted. For itis not lawfullfor any man , no not fo2 the Angels to 
 fogbid any thing again che commaundementof God, Dowbeit 
 this madnes proceendeth from that barkenes and blinones, wher: 
 ' Dp miferable men doe regarde che worke onely, and thinke that 
 * they thall obtainefaluation through the greatnes and multitude 
 — true end of woꝛkes. But Paule willeth chat our faſtings and other chaſti⸗ 
 offafting. ſings ofthe fleſh be the weapons of light, whereby the workes of 
 parkenes map be ouercome,and not che body deſtroyed: where: 
 fore there ought to se no orher vie among Chꝛiſtians of fattings, 
 watchings andlabours,Asitis al oue before Gov, whether thou 
 eate fith 02 fleth: whether choudzinke wine 02 water: whether 
 thou weare redde or greene garments: all: chefe are the goon 
 creatures of God, made onto this ende, that we map ble them: 
 haue regard only to this that thou mayſt bfe them with ameane, 
 and mapft abfkaine chp felfe.fo much from them, as thall luffize ts 
 ouercome the workes of darkenes. LÜherefore itis vnpoſſible 
 One com- that a common mancr of this abſtinence thould be appopnted tne 
 monmancr pifferentlp to alls for the confituttomof all mens bodies ts not 
 of fafting can slike. itis aboue meafure to one, which to an other ig under meas 
 
 hi ‘o fate: one hath neede ok much, another of licle,andherefoze is it 
 all. meetethateuerp one haue regard of him (elfe, and gouerne his 
 
 owne bodp, according to che prefent doctrine of Paule, whereas 
 be fapth : Take nothought for the flesh, to fulfil the luftesthere- 
 
 of, 
 
| | Medi is Ty: Pete > 
 J J THE FRVTES OF FAITH. 253 
 
 | ofthat is,obep the wiſcdom theroffo farve.that pe denp not $ nee 
 
 7 ceflary things which itrequireth but graunt it noc thoſe things, 
 
 which itrequireth to the fulfilling of pluites thereof, moze chen 
 
 ceffitte.to plealure onely. Ifa better rule of moderation could 
 
 hatte bene giuen befive this, Paule would not haue concealed it. 
 
 Hereby thou leek.chat the popiſh ordtnaunces , which forbid Popith ordi- 
 "the eating of fleſh and certaine meates, are quite contrary to the naunces for- 
 | Golpell: Thich Paule hath plainlp foꝛetolde 1. Tim,4: The biddiog * 
 
 Spirit, ſayth he, ſpeaketh euidently, chat in the latcer times ſome ee 
 shall depart from the faich,& shall giue heede vnto fpirits ofer- ty tothe 
 
 _ rour,& doctrines of deuils, which {peake lyes through hypocri- Gofpell- 
 
 | fie, forbidding to mary, and commaunding to abftaine from 
 
 | meates, which God hath created to be receiued with giuing 
 
 thankes. Moman furelp candenp that theſe wordeg doe briefly 
 
 repꝛoue the opders of Monkes and facrificing Prieſtes, ſo cleare 
 
 anv manifelt are both thefe wordes, and alfo their prepofferoug 
 
 " religion. Woreouer thou ſeoſt here alſo,godly Reader,that paul 
 
 | poth not teach that dotage € womanly holines of certaine, which 
 
 choole onto themfelues certaine dapes , wherein to fat to cer: 
 
 taine Sainctes.one to this, an other to that, all which are blinde 
 
 ' proceedings,and builded bpon their owne woꝛkes. Crue religt: 
 
 on ts without chopce of meates and dayes, all the life long to vſe 
 
 | modeftie and fobpietie, Foꝛ leeing chat thele mut be che armour 
 
 | oflight.anditis requifite that afl our life be vndefiled and chat, 
 
 | it behouech vg ſurely neuer to put of this armour, bar we mutt be 
 | 
 | 
 | 
 
 
 
 
 
 
 
 found alwapes fober,temperate, watching, labouring and praps 
 ‘ing. But chole doting holp ones one dap tak nothing but bꝛead € 
 water,¢ afterward, three whole moneths thep daily be Drunken 
 and eate ercellinelp,euen vntill thep be not well inthetr wits, De 
 | thers faft ſo, that at > eucning they eate no meate, but inp meane 
 ‚ feafon thep make them felues dpunke with dpinking . Tbe is a⸗ 
 ble to rehearle all their dotages and all chetr works ofvarkeneg? 
 | “all which proceede fromhenee,for that foolih men conliver ¢ re⸗ 
 | gard the worke, ¢ not the ole of the werke, thep make of armour 
 a glaſſe, they are altogither ignoꝛant, whereunto tt ts profitable 
 to fat and abſtaine: they are like vnto him which caried a (word 
 tothis ende,that be might looke bponit,and bnew nothow to vſe 
 it.when be was beaten, Chele thinges may {uffise to haue bene 
 Token far the erpofitton ofthis text, 
 
 * 
 
 
 
 | 
 | 
 | 
 | 
 
 
 

 
 un ur u 0.2.0 Ba — Du u _ 3 m % ~~ — TF v. Lau Zum 
 
 254 
 CROLL LG WE LED 
 — SS 
 A SERMON OE D. MAR- 
 
 TIN LVTHER, WHEREIN IS 
 TAVGHT HOW THE FAITHEVLL 
 ought to reioyce in God, & let their 
 patient mind be knovvne vn- 
 tomen, 
 
 Philip. 4. 
 
 tEioyceintheLordalway, againe 
 
 bof | fay,reioyce, 
 ln, Let your patient mind be knowne 
 N \yvntoallmen. The Lord is at had. 
 oe Be nothinge carefull , but in all 
 thinges let your requefts be fhewed vnto God 
 in praier & fupplication with giuing of thanks, 
 7» And the peace of God which paflerh all vn- 
 derftanding,fhallpreferue your harts & minds 
 
 in Chrift Iefus. 
 
 
 
 by cmoft plentifullp abound with right Chrifkian do⸗ 
 Vi RAGA ctrine, inftructing frit, howe we ought to bebaue 
 Gy our felues toward God, fecondlp, bow toward our 
 
 ~ 
 
 
 
 Toy in the psa : : Sais Bes. 
 Leda hare Way-Thisiop is a frute of faith, molt certatnlp following it,ag 
 
 offaich,  Waule witneflech Gal.s where be ſayth: Thefrute of the Spirit 
 without is loue, ioy , peace , longe fuffering, gentlenes, goodnes, faith, 
 
 isnouue ſhould reioyce inthe Love, which bath not pet belecued in him, 
 — fad- Ahereupon it commeth to paſſe, that where no fatth is,there can 
 nes &icare- fe nothing but feare,trembling,bogrour,and fapnes,as often ag 
 fuch either remember 600,02 heave bin named: pea hatred and 
 
 | enmitie 
 
—_— 
 PATIENT MINDE TOVVARD MEN, 255 
 
 enmitie of God remaineth in fuch barts,the caule whereof is, for 
 that p hart voyd of faith, findeth it felfe defiled with finnes, wher 
 vby it douteth not but chat it hath deſerued the vengeance of Gon, 
 that Ginnes can not but be hated of God which ig tuk, ¢ fo,when 
 it voth not beleeue that God will be mercifull and fauourable 
 imo it, bow can it not but deteſt all memopie of him ? fo farre is 
 ttof that ic can reiopce in the Ho2d,the reuenger of finnes. Thefe 
 two things, the knowledge of finne,and of the vengeance of Gop 
 prepared for finnes are in the hart of the onbeleeucr , which hart 
 as itis bnbeleeuing,fo bath it no hope of pardon, and therefore 
 what other thing can chefe hinges worke init, but caufe it to be 
 troubled,caff downe and alwapes fearefull,and greatly terrified, 
 and to thinke chat p vengeance of God doth euerp moment hang 
 ouer it.that fo that map be verified which Salomon fapıh: The p,..:8.:. 
 yngodly fleeth when no man purfuethhim. And that which ig 
 fapd Deut.28: The Lord shall giue thee a fearefull hart,and thy 
 life shall hang in dout before thee. If a man will much perfiwade 
 fuch ahart,to haue top in the Lod. be hall doe euen ag tf be pers 
 waded the water that it ſhould burne like nto the fire, for tt can 
 taſt none of thts ioy, it alwayes feeleth in confctence, that the re- 
 uenging bande of God ts heauie vpon it. Cihereupon the Pro⸗ 
 phet fapth alal.3 2, Be glad O ye righteous , and reioyce inthe 
 Lorde: and be ioyfullall ye that are true of hart: for this top in 
 the Lorde can not be but inthe righteous and them that are vp⸗ 
 right in hart. And therefore itis mantfett that this part of Scri⸗ 
 pture was waittẽ not to finners, but to the righteous t Saincts. 
 Sinners mul fir be ſhewed, how they map be delivered from 
 finnes, and map obtaine God to be fauozable yntothem, which 
 when chep haue learned and fo obtained, tt followeth that thep da 
 of their owne accord retopee inthe Lozoe, being delivered from 
 remoꝛſe of confcience. 
 But ifanp demaund, how one may be velinered from remozle 
 of con{cience,and haue God mercifull vnto him, chat is declared 
 before at large, and fhall hereafter be copioufly Spoken of, De How aman 
 which feekerh to haue a free and glad confcience, and Gov gentle may be deli- 
 and fauourable,let him not begin at bis owne workes, ag the de- peat 
 ceitfull Papiſts teach,onelp tozmenting confciences,and inerea: .onfeience, 
 fing the w2ath of Gov,but let him defpeire of him ſelfe and ofall and be afu- 
 bis owne workes let him embzrace God tn Chriſt, hating a lure * ah Gods 
 avour, 
 
 — 
 
256 A SERMON OF IOY IN GOD, AND A 
 
 faith inthe Golpell, thathe ſhall receiue whatſoeuer te promi: 
 
 The belee- 
 uing hart re- 
 ioyceth in 
 
 the Lord. 
 
 fech. But the Golpell promiferh chat Chꝛiſt is giuentovs, that 
 
 } 
 | 
 
 be map take away our finues,and be our bigh Prielt, Mediatour 
 
 and Aduocate before Gad.that fo we map nothing dout, but chat. 
 
 out finnes thꝛough Chott onclp and his woꝛkes are foogiuenys, 
 
 and that we are reconciled to Gov, andthat bp this meanes our 
 
 confcience is Deltuered and comfozted. 
 
 Mhen {uch a kaith poſſeſſeth che hart, and the Goſpell is fo res 
 ceiued in decde,then Gov appearech fweete € altogicher loving, 
 neither feeleth the bart any thing but the fauour € grace of Gop, 
 it ſtandeth with a ftronge and bold confidence, tt feareth not lett as 
 np euill come vnto it, tt being quiet fromall feare of vengeance 
 and difpleafure,is merie,and glad of ſo incemparable grace anv 
 goodnes of God giuen bnto it freely and mol aboundantlp in 
 Chik, Citherefore there mull needes forchwich proceeve from 
 fuch a kaith, loue ioy, peace, gladnes, giuing of thankes, papfe,e 
 a certaine meruelous delight in God, as in a moſt deare and fauo⸗ 
 rable father, which dealeth fo fatherip with bs, and poureth forth 
 big giktes lo plentifullp and info great a meaſure, vpon them that 
 doe not deſerue them, Behold of fuch top Paule ſpeaketh here, 
 which truely where itis, there can be no place for ſinne, oꝛ feare 
 of death or heil, pea nothing is there but a ioyfull, quiet and om⸗ 
 nipotent truſt in God and in his fauour. Therefore it ig called 
 
 iop inthe Lor, notin gold oꝛ ſiluer, gluttonie o2 dꝛunkennes, 
 
 Vaine ioy. 
 
 in delicates oꝛ finging,health,knowledge, wiſedom, power, glo⸗ 
 ry, friendſhip, kauour, no nor in good workes, holines, oꝛ whatſo⸗ 
 euer ig without God. Dfthefe chou ſhalt take but a deceitfull and 
 vaine top which cannot pearle the hart, o2 enter vnto the bottom 
 thereof, whereof chou map rightly fap that whichis wont to be 
 fpoken ag a prouerbe amonge the Germanes: Chis manreiop- 
 ceth but be feclech not any top in bis hare, Chere is one ful + per: 
 fectiop,which the beleeuers take of and in the Loꝛd, which is nos 
 thing els,then to commit ehem ſelues vnto him, and of him alone 
 
 to reioyce, truſt and prelume , as ofa moft fauourable and louing 
 
 father. Mhatſoeuer top ig not after this fort, the Lord doth con: 
 temne and reiect it, whereof Jeremie {peaketh chap.g: Lernor 
 the wife man reioyce in his wifedom, nor the ftronge man in his 
 ftrength, neither cherich manin his riches : but whofo willre- 
 ioyce,let him reioyce in this, that he ynderftandeth and know- 
 
 eth 
 

 
 
 
 
 
 
 —J PATIENT MINDE TOWARD MEN. 257 * 
 
 | ethme.Qnd Paule 2.€02.10.fapth : Let him chat reioyceth re⸗ 
 ioyceintheLord, 
 > De addeth,chac we mu reioyce alwapeg, where be toucheth We mutt al- 
 | them, which onelp balfe che time doe reiopce in the Loꝛde, anv Wayes re- 
 pꝛaiſe ee i all thinges fall out accopding to their de: 77-5 si 
 ’ fite,but when atuerfitie commeth, thep chaunge top with fannes 
 snd (or0w, -of whom the 48 Pſalme ſpeaketh: So longe as thou 
 | dooft well vnto him he willfpeake good of thee. But the Pꝛo⸗ 
 | phet him felfe fapth not fo: I willalway blefle God, his prayfe 
 shal ever be in my mouth. jpfal.3 4.4 nv he hath a iuſt caufe fo co 
 | Doe,for who ſhall hurc him, vnto whom God ig mercifull, furelp 
 ‚ finne hall not burt him, neither death nor hel, wherfoze the 1920: 
 phet fapth inan other place; Yea though | walke through the 
 | valley ot the shadow of death, I will feare no euill.33lal,23, And 
 | Paule ſayth Rom.8: VVho shall feparate vs fromthe loue of 
 Chriſt ?shal eribulation or anguish, or perfecution,or famine,or 
 | nakednes,or peril,or {word? I am perfwaded that neither death 
 nor life,nor Angels, nor principalities, nor powers, nor thinges 
 prefent,northings to come,nor heigth nor depth,nor any other 
 creature shall be able tofeparate vs from the loue of God which 
 isin Chriſt Iefus our Lord. 
 |. Againe I fay reioyce. Chis repetition ofp Apoftle confirmeth 
 ‚ bis exhoꝛtation, and truelp not without a caufe,forafmuch as we 
 | Tine inthe middes of finnes, and therefore inthe midoes of tribu⸗ 
 lationg,both which vo mote vs onto fadnes heauines. There: 
 fore the Apoftle purpofingto comfort bs againſt thefe,erhorterh: 
 vs that we thould alwayes reioyce inp Lod, albett we fometime Though the 
 | fall into finnes, For itis meete,the more God with bis goodnes — 
 exceedeth the euttl of ſinne: fo much moze alwayes to reioyce it ;„co Gone, 
 him, when we are ſorowfull becauſe of our finnes ; which albeit yerchey 
 by nature they bring ſadnes and ſoꝛow with them, pet foꝛeſmuch mult not 
 as they can not bringefo much hurt, as Chit, if me beleeue in therefore 
 him.bꝛingeth profit and ſafetie, ioy tn the Loꝛd ought alwayes to nr. 
 haue the firſt place with vs, and farre to ouercome the ſoꝛow and Lord. ‘ 
 | favnes commeth bp realon of our fines, sFo2 we mutt alwapes 
 | thinke on that which Tohn writech: If any man finne,we haue an 
 | Advocate withthe Father, lefus Chriftrhe righteous, and he is 
 | the reconciliation for our finnes.1,30h,2. 
 Let your patient minde be knowne:vnto ya ‚men; Debath 
 
 
 
 i 
 
 | 
 

 
 
 
 = I A | F * er re oD a = Ye > | 
 , 
 
 258 A SERMON OF LOY IN GOD, ANDA - 
 already taught, howe men ought to behaue them ſelues toward 
 God, namely chat thep mut ſerue him with a cheerfull hart and 
 continual i iop: now be declareth in few woꝛdes, how the belee- 
 
 uers ought to bebaue them {clues toward men,faping : Let your 
 
 What it is to 
 let our pati- 
 
 ent mind be 
 knowne vn- 
 to all men. 
 
 patient mind be knowne vntoall men. Ahich wordes are 
 much in effect: Be topful coward God, alwaies reiopcing ino 
 him but toward men be of a patiẽt mind,¢ pliant,appiping pour 
 felucs to all,¢ fo behauing pour felues,that pe be readp todo and 
 fuffer all things,¢ to yeeld in euery thing, as much as map be bp 
 any meanes without tranfarefling the commaundement of God, 
 wherebp pe map approue pour felues to all men,and pleafe allin 
 that which is good: not onelp hurting none, but alfo taking in 
 good worth all things of al men, interpreting aright the fapings 
 of al mien,@ accepting them in p better part, that me map plainly 
 fee pou tobe them,unto whom all things are alike, which take in 
 good part whatloeuer betideth pou, whieh fick in nothing, which 
 would not difagree with any man for any caufe, which be rich w 
 the rich.poore with the poore,retoycing with them that reiopre, 
 weeping with them that weepe, ¢ to be boiefe, which be made all 
 things to all men, that all men mutt needes acknowlenge that pe 
 are grieuous to none,but agreeable,of a patient mind, pitant,and 
 obedient coward all in all thinges, The Greeke wopve epicices 
 which the Apofkle here vleth, meanech che fame, which fignifiech 
 in our congue a patient and pliant mind, whereby one doth fo ap: 
 plp and thew him felfe nvifferent to others that be ts the fame ta 
 one that he is to another, applping him felfe indifferently to the 
 will of all,not requiring him felfe to be counted for a tulestoberes 
 unto the reft ought to applp and onder them felues, ii 
 An old Interpreter tranflaceth it modeſtie, which, ifthou ine 
 derſtand it aright, and not for the onelp moderation ¢ temperans 
 cie of meate and apparell,ag tt ts wont commonly to be taken, ig 
 not altogither onfitlp tranflared, namelp,if thou vnderſtand it to 
 be avertue,wherebp one thinking moveftip of him elf, endeuou⸗ 
 reth to opder and apply him felfe vnto all, accoꝛding tothe capa: 
 eitie and abilitie of euerp one, readp to permit, totake in goon 
 part, to obep,to giue place, to doe, to omit, to fuffer all hinges, 
 ashe thall fee tt wilt profit bis neighbour, albeit he mutt ful: 
 fer hinderance and lofle of bis ſubſtance, name, and body theres 
 bp, That hele hinges map be made more plapne , it hall be 
 good 
 
* PATIENT MINDE TOWARD MEN. 259 
 
 | goon to declare them bp examples. Paule ı,C02,9 writeth thug Ar example 
 f him (elf; Vnto the lewes | become asa lew, that J may winne ofa patient 
 the Iewes: tochem that are vnder the lawe , as though I were Si oy 
 ynder the lawe: tothem that are without lawe, as though I h 
 were without lawe (when 1 am not without lawe as pertaining 
 
 © God, but &m inthe lavve through Chrift) Iam made all 
 
 hinges to all men, that J might by all meanes faue fome, Bee 
 
 holo,chou {eek here the patient € pliant minde rightly cbferuing 
 
 thofe things which are here commaundend, For thoſe things that 
 
 he writetl of him felfe baue this. meaning: Sometimes he did 
 
 | eatesdpinke,and doe all hinges as a Jewe, albett it was not ne: 
 
 | ceflary thathe thould fo doe: fometimes he did cate and dzinke 
 
 | with the Gentiles, and did all hinges as free from the lawe. For 
 
 | onelp faith in God , and loue toward our neighbour , are necef: 
 
  farilp required.all other thinges are free , fo that we map freelp 
 
 
 
 
 
 
 
 _ obferue them for one mans fake, ¢ omit them fo2 an othermans 
 
 | fake,as we Hall percetue tt to be profitable to euery one. 
 
 | > Row itis contrary to this modeſtie oꝛ meckenes,ifonehae  — 
 
 | uing animpatient mind,trutteth to bis owne wit,and concendeth A" — 
 that one thing among } rett is neceflarp,which chou mut either har doch. 
 omit or. obferue,and fo applying him felfe vnto none, but conten: 
 
 Ding tobaue allotherto apply them {elues vnto him , be neglec⸗ 
 
 teth € peruerteth chefoftnes ¢ meekenes which ts here taught, 
 
 ‘pea the libertie of faith alfo : (uch fome of the Jewes were,unto 
 whom we muff giue no place, euenas Paule peelded not onto 
 
 theme feethefame erample commonly in Chꝛiſt, but ſpecial⸗ 
 
 | Ip Batth.12,8 Mar. 2. where wereade that hefuffered bis Dil: 
 
 | ciples to bpeake the Sabbath , Ehe bimlelfe allo, when the cafe 
 
 | forequired,oid bꝛeake it, when tt was otherwife, be din keepe it, 
 
 | 
 
 whereof he gaue this reafon: The Sonne of man is Lord,euen of 
 | theSabbath.adthich is as much to ſay ag: the Sabbath is free, 
 _ that chou map ft bꝛeake tt for one mans fake and commoditie, and 
 | fop the fake and commanitie of an other thou mapft keepe it. So 
  Paule caufev Cimoche to be circumciſed becaufe of the Fewes, 
 | for that they thaught chat it was of impoꝛtance to their faluatt- 
 | on: againe be would not bane Titus circumetled,becaufe certain 
 | Iewes did bniuflp vrge it.fo that p circumcifion of Tieug would 
 i haue bene rather a confirmation of errour bnto them, then bane 
 | profited them anp thing, Paule therefore me keepe circumci⸗ 
 (a tt, 
 | 
 | 
 
ne men 
 
 ſion free, that he might fometime bfe it, and fometime not bſe it, 
 
 How the or- 
 
 decrecs of 
 men mutt be 
 obferued or 
 
 260 A SERMON OF LOY IN GOD, AND A’ 
 
 fe al 
 a 
 
 as be ſhould perceiue it to be commodious and proſitable to eue⸗ | 
 
 rp one, 
 
 So,to come to other matters, when the {ope commaundech 
 dinaunces & to make confeflion,to ſaſt, to abſtaine from, oꝛ vſe this oꝛ that kind 
 
 of meate, ac and cxacteth theſe thinges ag neceſſtery to ſaluation, 
 they are to be vtterly contemned, and thoſe thinges that are cons 
 
 not obferued trary to thefe,are moſt freelp to be Done: but tf be ſhould not com: 
 
 maundchen as neceflarp, ik any man might beholgen o2 edifices 
 in any thinge by djeobleruationof them, furelp thep were to be 
 obferued, but freelp,and ofloue onelp,as alſo thep are ta be omit: 
 ted, tf the omitting of them map be profitable to anp. The reafon 
 
 ofthis liberties this: Che Sonne of man ig Lord of the Sab⸗ 
 
 bath: if of the Sabbath, howe much move of the traditions of 
 men? Cibatfoeuer thou fhait obferue vpon this libertie, it can 
 not hurt anps but toobferue themof neceſſitie, it extinguiſheth 
 faith andthe Golpell, Likewife, if one liue as pet in a Monaſte⸗ 
 rie, Uf he obferue the vowes and opdinaunces of that life vpon 
 Chꝛiſtian libertie, and of loue to his bꝛethꝛen that he map enifie 
 them, and of noneceflitie, neither with the hinderance of his 
 owne or other mens faluation, he ſhall doe godly, for bets frees 
 but tf thole chinges be ſtraitly required as neceflarp tofaluation, 
 then before thou (utter thy felfe to be baouaht into this errour, 
 Monatteries, Hauings, hoods, bowes, rules, ordinaunces, and 
 all {uch like muft be left, and the contrary muff be Done, to wit⸗ 
 
 nes, that onelp faith and loucare neceſſary for a Chꝛiſtian/ and 
 
 that all other thinges are free, fo that be map epther omit oꝛ doe 
 them for the edifping and caute of them with whom be liveth, 
 CUbatfoeuer thou thalt obferuc vpon libertie and of loue,is god⸗ 
 
 dp: butifthou obferue anp thing of neceflitie it is vngodly. Che 
 
 fame ts to be ſayd of allother opdinaunces and decrees of men, 
 which are wont to be obferued in Wonafteries , that wharloeuer 
 both not Dilagree with the worde of God, thou map being free 
 epther obferue o2 omit it,accopding as thou fhalt knowe tt to be 
 
 profitable and acceptable to them, with whom thouart conuers | 
 
 fant: but tf thep be required as neceflary, retect them all —5 
 
 and tread them vnder thy keete. 
 Hereupon thou now leek, what a deuiliſh thing the Papacie 4 
 Ponatteries be. For whatloener things be fre Eto be permitted 
 {9 
 

 
 
 
 | udn v (pn Tage tht ide) A 7— ~ i— 
 
 | PATIENT MINDE TOVWARD MEN, 261 
 
 | tofree loue onelp,thep make chem neceſſary, and fap the leeeping Chriftian li- 
 | of them i is ofimpoptance to faluation, wherbp truely as much as ey cp, 
 [isin chem, they togicher peruertand ertinguilh the Golpell and rises into 
 | “ faith.7 pale oucr with ftlence that thep hereupon fee and fell che mecre ne- 
 eofthe bellie in ſteede of the feruice of God. Foꝛ how many a: ceſſitie. 
 mene them at this day do for Gods caule, + not rather for the bet: 
 lies fake,take vpon them cobe Monkes oꝛ Clerkes, do frequent 
 | the quier.fing, pzap, fap alle, op doe any (uch thinge, where 
 thep counterfait and corrupt the true worlhip x ſeruice of God? 
 The common fubuerfion of all Wonafteries were the beffrefor: 
 matton of allthefe chinges , from which fo much difcommopitie 
 and no whit of profice map be looked for. Before one Monaſterie 
 could be perfwasen concerning true Chrikianlibertie , infinite Spite 
 | thoufands of foules in others ſhould pevith, wheretoꝛe foꝛaſlmuch 
 ag thep bringe no commoditie at all, neitheristhere anyneede ; , 
 | of chem, and thep are cauie of greater hinderance to a Choiftian 
 | common weale,then can be thought, and can not bp anp meanes © 
 | berefopmed, what can be moze profitable.then that ws be uteri 
 ly ouerthꝛowne andabolilhed? 
 Moꝛeouer that we map admoniſh here concerningithe ciuilt Obedience A 
 | Magistrate, whenhe commaundeth oꝛ requireth anp thing,pea tf ‘prea 
 | becompel thereunto, we mutt obep,for there commeth no loſſe of doch not hin- 
 | Chatitian libertieor of faith berebp , forafinuch ag thep doe not der Chriftian. 
 | contend that chofe thinges are neceflarp ro faluation which they libertie. 
 | Do ordaine o) require; but onelp to maintaine outward rule, pubs ' 
 Iikesranguillitie and qoueraments ¢ fo theconfcience remaineth’ — 
 |. free. Mherefore forafınuch as it doth nothing binder faith to do 
 | thole things which the ciuill Magiſtrate commaundeth, but doth 
 | alfo profit the common weale; it Halbe without dout a point of 
 | Chpifkian obedience to endeuour co do chem with a willing mind, 
 | that we may be ſuch as are plianteagreeableto-all men, willing ı 
 to doe all chings,readp to deſerue wellof euery one, eto gratifiel! 
 all. Howbeit if any ſhould contend that thoſe commaundements 
 _of the ciuill Magiſtrate be neceffarp to faluation, then,as it is 
 fapd of the traditions of the Papiſtes, the contrarpratherwere | > 
 to be done , 02 at the leſt it were tobe mitneficd, that thoudooſt — 34 —— Sp 
 them onelp for the common weales fake, becaule ſo itis paofita — ,,...,,. 
 bie to otherg,and not,tl at chou map. obtaine ſaluation by then, jo Stuns, 
 which webaue, gottenbp Chit ——— asmanpofpgag) nom 
 tit, 
 

 
 beleeue in him. Accoꝛding to this voctrine a the cramples before 
 mentioned euerpone ought to bebaue him lelfe in euerp thinge € 
 toward allmen,ag Paule bere teacheth, chat he ſticke not to bis 
 owne tudgement or right, but that he thew him felfe pliant vnto 
 » others, ano haue regard of thofe thinges, which be hall knowe 
 will be acceptable and profitable to bis neighbours. 
 
 + Hben therefore it doch nothing hinder chp kaith, and profitech 
 thy neighbour to peels fomewhat of thine owne right, if thou doe 
 itnat thou art without charitie, ¢ neqlectett that Chriſtian foft: 
 nes # patient mind that Paule here (peaketh of: Dea ifthou haft 
 regard hereof, as be that trulpbeleeucth in Chrift oughe to haue, 
 thou muff take tt patiently euen when anp man doth tnturie vnto 
 
 thee,o2 endamagethee,and fo interpzete it in the better part, and 
 A moft wor- 
 
 peers ee was taken from him, fapo: But they hall noc take away Chrilt 
 . ftian Martyr. from me. So whatloeuer chaunceth unto chee, fap thou: Jhaue 
 
 as pet {uttered no lofle of my faith, why ſhoulde I not take it in 
 
 good parte , which mp neighbour hath vones why thould Jnot 
 
 peeld vnto him,and apply mp felfe tobis will? Thou cant ſcarce 
 An example findamore manifet erample hereöf,then betwene two vnfeyned 
 which Chri- friendes: for asthey behaue them felties one toward an ocher, fo’ 
 ; ep * oughta Chrikkian co behaue him felfe toward euerp one, Eicher 
 
 ollow ir: . : RR t 
 
 behauine’ Ofthemendenuozety co gratifie other, either of them giueth place 
 them felues toother, {uffereth, doch, and omitreth whatfocuer he feeth to be 
 toward their fog the, profite and commoditie of the other, & that freelp mithout 
 
 neighbours. aitegnitraine, Citherof them voch diligently apply him {elfe to 
 
 the will of theother, neither of them compelleth other to follom 
 big mind, ¢ if one ſhould vfe the goods of an other, p other would 
 not be offended, but would take it in good part , and would not 
 grudge rather to giue more, and that 3 may (peake brieflp , be: 
 tweeneluch there is no eraction of lawe, no grudging, no con: 
 ſtraint no neceſſitie, but libertie,fauour and good will, 
 » Contrariwifejfuch as be impatient and obfkinate, which take 
 nothing in good part of any man, but go about to make all things 
 ___ fabiect to their owne will, and to order all thinges according to 
 ————— their owne iudgement ſuch Flap trouble che world , and are the 
 raule ot all dilcordes, contentions, warres, ¢ tuhatfocuct dilcom · 
 caufeof moditie there is, they ſay afterward, that chep die thoſe hinges 
 much euill, fo the loue of tuftice,and for that they endeuoured fünefend ie 
 — w hich 
 
 i] 
 
 alwaies think on that, whtch that arty? when all his ſubſtance 
 
 262 A SERMON OF IOY IN GOD, AND A 4 
 
Er‘ 
 
 PATIENT MINDE TOVVARD MEN, 263 
 
 vrbich is right. So thatthat heachen man ſayd not amiſſe · Ex · 
 - tremerigour igertreme iniurie, And Salomon allo layth Ces 
 clel.7. Be thou neither too righteous nor ouer wife. For ag exe 
 treme rigour is extreme iniurie, ſo too great wiſedom ig extreme 
 folly. MAhich alfois meant bp this common ſaying: when wife 
 men dote thep dote beyond mealure, Surely if Gov ſhould veale 
 With vs according to right, we ſhould perth ina moment, where- 
 | fore a3 Paule prapferh inbim this moderation of right, and in⸗ 
 _ comparable patience and gentlenes faping 2.Cor.10: I befeech 
 | you by the meekenesand gentlenes of Chrift, fo ig it alfo meete 
 _ that we doe obferue a mealure of our tudgement,right,wifevom, 
 | prudence,and in all chinges applp our felues to the profit ¢ com: 
 moditie of others. 
 | . Bucleevs weie the mordes of the Apoftle,for they are placev 
 | not withouta {pirituall Ckilfulnes,be ſayth: Lec your patient 
 | minde or foftnes be knownevnto allmen. Tübere thou mutt 
 | not thinke that he commaundeth theetobe made knowne unto How our pa- 
 | allmen, 02 that thou oughteſt to tell chp patient mind oꝛ foftnes "T — 
 beloꝛe all men. Foꝛ be fapth not, tell it forth, but let ic be inowne, knows 
 that is, endeuour to practize tt coward men, J Doe not commaund ynto all men 
 | that pe thoulve thinke or {peake of it, but chat pe labour that tt 
 | may be knowne indeede,while all men doe trie and feele ic, that 
 | nomanmap fap anp other thing of pau, then that pe be of a pati 
 | ent minde,and pliant, applying pour felucs to all men, being en: 
 forced ſo to ſay euen bp manifet experience. So that ifanp man 
 were neuer fo much bent to (peake otherwile of pou , bis mouth 
 might be topped bp p teſtimonie ofall other; witnefling of pour 
 patient mind and meekenes.So ſayth Chri Watth.5. Let your 
 light fo shine before men, that they may fee your good workes, 
 and glorifie your Father whichis inheauen. And peter ſayth: 1.Per.2. 
 Haue your conuerfationhoneft among the Gentiles, thatthey 
 which ipeake euill of youas of euill doers/ may by your good 
 workes,which they shall fee, glorifie God inthe day of vifitati- 
 on. It is not furelp inour power,that our patient mind (houlo be 
 knowne and acknowledged of all menbut it hal be fuflicient fo2 
 bg, tf we endeuour chat all men map haue triall thereofin vs, and 
 - that noman.map finde ic wanting in our life, 
 Moꝛeouer [all men] is not foto be taken, that thou ſhouldeit 
 buderand hereby allmen which are in the world, but ratherall 
 ' . R iit, 
 
 
 
 
 

 
 v 
 
 264 A SERMON’OF LOY IN GOD, AND A 
 forteg of men, that we haue regard to be of a patient mind ag wel 
 
 toward enemies as friendes', as well toward feruaunts as Wat: 
 
 ferg, {mall ag greatjpoore as rich, ſtraungers as them at home, 
 
 toward them that we know not,as toward them with wham we | 
 
 ave familiar. For there are fome, which behaue them {elues berp 
 
 gentlely and patiently toward fraungers, but toward them that 
 
 ave ta the boule with them, 02 with whome thep almapes keepe 
 
 company , there are none moze obffinate oꝛ froward then thep, 
 
 Themot And bow manpare there, which at great and rich mens handes 
 -partarerea- take all thinges in wood part, interpret euerp thinge at the beſt, 
 dytomake and moft gently beare , whatfoeuer they [ap 02 doe, buttomara 
 a ane: the pooze and abiects thep fhewe no gentlenes 02 meekenes, nei- 
 tothe rich ther take anp thinge of chem in good part, So we are all readp to 
 andtheir doe fo? our chilozen,parents,friends,¢ kinfmen,and moſt fauou⸗ 
 friendes,bur rably interpꝛete and willingly Beare whatfoeuer they haue com: 
 — * mitted: Dowe often.voe we euen prayſe the manikeſt vices of our 
 3 friemd, oꝛ at the lealt winke at them,and apply our ſelues molt fit- 
 —— Ip onto them? but to our enemies g aduerſaries Wwe impart none 
 of this fauour, inthem we can find nothing that ig good, nothing 
 that is to be borꝛne, nothing that can be tnierpretedin thebetter 
 
 part,but we diſprayſe every thing, take it at the mop! Againſt 
 
 fuch parted and vnperfect patient mindes Paule bere {peaketh 
 
 ſaying: Let your patient mind be knowne vnto all men: be wit 
 
 haue our ꝓatient mind and right Chriſtian meekenes to be per: 
 
 fect and entire toward all, whether thep be enemies 02 friendes, 
 
 be will hate be fufter and take in good part all thinas of all men, 
 
 without all refpect cicher of perfons or deferts. And {uch without 
 
 dout will our patient mind be, ik it be true and not counterfet : na 
 
 otherwiſe chen gold rematnerh gold, whether a godly or vngod⸗ 
 
 Ip man poffeffe it, and the fluer, which Judas,wbo betraped the 
 
 Loꝛde, had, wag not turned into athes, bucremapned that which 
 
 itwag;as truelp all the good creatures of Gov, wholneuer haue 
 
 them,doe continue toward all hinges, that which they are: So 
 
 a patient mind which ts ſyncere comming of thefpirit, continu: 
 
 etl like it felfe, whether it light ppon enemies 0} friends , poore 
 
 men oꝛ rich. But our nature which is full of deceit & plainly cop; 
 
 rupt,voth fo behaue it ſelfe, as if that which is goldi inthe bande’ 
 
 of Jeter j Were turned into a cole inthe hanvde of Tudag, and it 
 
 is wont to be 5 and plyant toward riche men, a 
 
 ona: 
 
PATIENT MINDE TOWARD MEN, 265 
 
 ares, (Fraungers, freinds, and not toward cuerte one, where⸗ 
 pe it is falle, vaine, tying , bypocriticall , and nothing but ve: 
 ceitand mockerie before Goo, Wereofnow learne how unpoffi: 
 pile found and entire, that is, {pirttuall meeknes and a patient 
 minde is vnto nature, andbow few there be which marke thig 
 euell, by reafon of that deceitfull meekenes and patient minve, 
 though in outward thew herie goodly, which chep thew vnto cer: 
 - tatne,thinking that thep do well and iuſtly, in that thep are more 
 hard and impatient toward fome. For fo their defiled and filthie 
 nature teacheth them, bp ber goodly reafon, which alwapes 
 iudgeth and doeth againft the fpirit and thofe chinges that are. - 
 of the {pirit, becaufe as Paul fapth : Rom,8:They chat are after 
 the flesh, fauour the thinges of the flesh. 
 > Butts concluve, itis manifett chat the Apoſtle hath compre: 
 hended in theſe fein wordes the whole life worthy of a Chriftian, 
 which be ought to leade toward his neighbour. Foꝛ be that ts of 
 apatient minde , pliant and meekeindeede, Mudiceh to deſerue 
 well of all men, as well concerning the bodp ag concerning che 
 foule , as wellindecde ag in wordes , and doth alfo beare with a 
 moff patient minde, the offences and malice of others. There 
 fuch aminde is , there is alfo loue, iope, peace, long fuffering, 
 grentlenes,qoodnes, ¢ what ſoeuer ts the fruteof the ſpirit Gal. 5. 
 But here lei murmureth:Ifwe fhould endeuour to be fo merke 
 and patient, faith the flet chat we ſhould take all things in goon 
 - patt of all men,tt would come to pafle, that noma fhould be able 
 fokeepe apeece of breade lafelp kin peace for the vniuſt which 
 would abuſe our meekenes # patiẽt mind, thep would take away 
 all things, pea thep would not {uffer vg to line. Parke how con: 
 ‘foptablp ¢ aboundatlp the Apofkle vorh ſatiſũe thts diſtruſting ¢ 
 foolifh cogitation,euen from this place bnto the ende of this tert, 
 © The Lordis athand. As though be lain:if there were no Loꝛd We mul 
 6)'6 God, one might feare, when bp his meekenes and patient make our 
 mitide be compteth all hinges alike, and taketh all thinges in,“ On 
 good part, that chat would be damage and hurt pnto him, but co all wich- 
 now there not onelpis a Lord, which gouernech all thinas moſt out feare leak 
 iuſtly, but be is alfo athand, be can nat forget oꝛ forfake thee, beany abufe it 
 you onelp of a patient minde and gentle coward all et him Haue (oor hurt & 
 the care cf thee,nourith,and preferue thee DC hath giuen Chyitt 
 the eternall good, bow Mould not he alfe gine thing es neceſſarie 
 
 
 
 
 
 
 
P — Ei 
 266 A SERMON OF-IOY IN GOD, AND A oe 
 
 for the belly ? He hath favre moze , then can be taken aa 
 thee, and thou forafmuch as thou batt Chait, haft much 
 then the whole world. Hereunto pertaineth that which i 
 yPfal.5 5 : Caft thy burden vponthe Lord, andhe shall not 
 thee. And 1. Pet.5: Caft all your careon him: forhe carethfor 
 you. And Chritt fapth Matth. 6: Behold the foules of theaier 
 and lilies ofthe field, &c. all which agree with the prefent cons 
 folation ofthe Apoſtle, and baue che fame meaning which the 
 wordes bere baue : The Lord is athand. Stag 
 Chriftians Be nothing carefull. Chatis, cake no care at all for pour 
 mutt not be ſelues, {et God care for pou, whoe knotweth and ig able todo it, 
 — whom pe haue now knowne that he is good and gracious. Che 
 | cheir care on heathen haue not without a caufe care of this pzefent life, inafe 
 | God who much as they are ignoyant and do nat belecue that thep baue & 
 carethfor God who hath care of all, ag Chott Matth.6. ſaid: Be notcare= 
 them. full for your life, what ye shall eat, or whatye shall drinke: nor 
 yet for your body,what ye shall put on:for after all thefethinges — 
 feeke the Gentiles, but your heauenly Father knoweth, that ye 
 haue neede of all thefe thinges. (iherefoze let the whole more 
 take from thee, and do thee tniurie, thou (halt alwapes haue {ule 
 ficient, and it can not be chat thou ſhouldeſt perith with anp ave 
 uerfitte , vnles thep haue firtt taken from thee thy God, butwho 
 can take him from thee, if thou thp felfe dooſt not catt bimof? 
 There is no caule therefore that we ſhould be carefull, ſeing that 
 be is our father and prouiverh for v8, which hath all chinges in 
 bis own hand,euen thole,which feeme to take away tholethings 
 that be ours from bs , and to endamage andburtbs wherein fos 
 euer thep areable Gut we haug exceeding great caule alwapeg 
 toretopceinthe Lod, when we areof apatient mpnde toward 
 all men, koꝛaſmuch ag we ave certaine, if fo be that we beleeue, 
 that it can by no meaneg come to pafle, that good thinges fouls 
 be wanting onto bs, hauing Almightie God our faucurable and 
 - carefull father: whom thep chat haue nots let bs fuffer chem to 
 be troubled wich carke and care, It ought to be our, onelp.care, 
 bow we may be voyde of care, and be found alwapeg topfull in 
 | Gov, and mecke and of a patient mpnde towardmen, SDatwithe 
 Pfal.37. 25. Out dout we thall trie that which Dauid tried faying 3] have 
 been young & now am olde, and yet faw I neuer the ti | 
 
 forfaken, nor his feede begging theirbread. And each 
 6 
 
 
 
 
 
 
 
 
 
|) om 
 PATIENT MINDE TOWARD MEN, 267 
 he ſayth Pſal. 40: The Lord careth for me. 
 
 But in all thinges let your requeftes be shewed vnto God in 
 prayer & fupplication with giuing ofthankes. In thefe wordes 
 the Apoftle teacheth „how our careistobe call vbpon God, and 
 the meaning of chat which be fapth ts this: Onelp be not care: ian 2 * 
 full but if any thing chaunce, which may make pou carefull (a8 gy cir care v. 
 in deede innumerable fuch are wont to come onto thofe that liue pon God. 
 inthe world) fo bebaue pour ſelues, that pe attempt nothing at 
 all with pour care, what ſoeuer that halbe which chaunceth unta 
 you, but cafting of care, turne pour felues with prayer and ſup⸗ 
 plication vnto God, and defire him that he will bꝛing to paffe anv 
 finith that which pour felueg otherwiſe ſhould in vaine haue at: 
 tempted with pour care to accomplifth, Dombeit defire this with 
 giuing ofthankeg,forafmuch as pe bane {uch a Gow as hath care 
 «BF pou, and vnto whom ye may fafelp commit all carke and care 
 fo2 pou. But he that will not fo behaue himfelfe when any ching 
 bappeneth , but will fir wepe all thinges bp his owne reafon, 
 and order them according to bis owne tudgement, and fo take te. 
 bimtelfe the care of bis thinges , be hall wꝛap himfelfe in innus 
 merable difcommodities, he Mall loze all top and qutetnes there: 
 by, and vet thall pꝛeuaile nothing, but labour in baine, x plunge 
 himfelfe fo much moze in troubles and milerieg, that be Hall not 
 be able to efcape out of them againe, which ing Tearne daily both. 
 by our owne and by other mens erperience. Now that which. 
 Paule here avmonifheth concerning praper tendeth unto this. 
 end, left that any man ſhould neglect all hinges € commit them: 
 fo Gov, and he himfelfe fleepe anv oo nothing at all, no not ſo 
 much ag once pray for them sto he that ſhould ble this flouthfut- 
 neg, albeit be were now quiet, hall cafilp be weappedin cares, 
 thereof he chall not be able to ridde himfelfe : we muſt do our ene 
 Detour And not fleepe , and therefore it ig that manp thinges be 
 incident, which ate wont to boing carefulnes,wherchp we might 
 be ag tt ‘were compelled to pray vnto Gov, Wiherefore Wale: 
 bath not in baine iopned togither thefe two: Be nothing carefull, 
 and: In all thinges let your requeftes be shewed vnto God in: 
 prayer and fupplication with giuing of thankes. Nothing ant 
 Alldo indeede greatly differ, howbeit the Apottte therefore put: 
 them togither’, thathe might — that it cau not be , but that 
 manp and innumerable thinges be incivene, which are want te: 
 
 # 
 
Prayer, 
 
 Supplicatiö. 
 
 A petition 
 or requeit. 
 
 Giuing of 
 thankes. 
 
 
 
 
 
 
 
 
 
 
 
 
 268 A SERMON OF IQY IN GOD, AND 
 
 baing cavke and care, but that in altthem we ought toa 
 
 carefulnes , but alwapes flie unto prayer , and commit th 
 
 onto Gov,¢ defire of him thole thinges whereof we ha 
 Row we mutt here fee bow our DIR: mutt be fram 
 
 ten 02 petitions, qoaper is thofe ‘wordes 02 rete 4 : Fi 
 ag fometimes fome thing ts deſired, fo alla other chinges are es 
 clated, as is the Logos Prayer and the Plalmes. Suppli 
 is, when the petition is vꝛged oꝛ made more earneft bp. fome | 
 thing, ag when one prapeth for bis father, o2 for fome other 
 thinge which is deare and excellent vnto him, as when we 
 vnto God bp hig mercy, bp bis fonne, by bis promife, — 
 name, tc. Ag Salomon pplal, 1 32: Lord reomeaaiaes Dauid, 
 all his trouble, And Paule Rom.12: Ibefeech you by the mer⸗ 
 cies of God. And 2. Coꝛ.ro:ꝛ l beſeech you by the mekenesand 
 gentlenes of Chrift, &c. 4 petition o2 requeft is, when we 
 that which ig vefired , and for which paper and — 
 made, as in the Loves Pꝛaper, all that compofition of 
 is called pꝛayer, but chole (euen thinges for which we PLD a 
 halowed be thy name,thp kingdome come, te, are petitio + 
 cording to that faping Watth.7 : Aske, and it shalbe giuen you: 
 fecke, and ye shall fynde:knocke, and it shalbe opened ypto 
 you. For whofoeuer asketh, reac : and hethat feeketh fy 
 deth : and tohim that knocketh , it shalbe opened. Gi nie J 
 thankes is when the benefites of God are rebearied , wherebp, 
 faith in God is ſtrengthened, and firred vp fo much mopec 
 dently to looke fox that which is delired,¢ for which we do pꝛaie. 
 bherefore praper vꝛgeth op earneſtly alkech bp fupplicatior 
 but ig ſtrengthened and made ſweete € acceptable bp giuing 
 thankes, and fo bp this Grength and fweetnes it preuailerh , and, 
 obtaineth, what focuer it alketh. Chis mance of praper we read 
 to baue bin vſed inthe Church,and among the holy la 
 old Teſtament, which mere wont almapes in their praperg cu: 
 afke with fupplication and giuing ofthankeg. Che fame alla 
 fee in the Loꝛrdes Pꝛayer, which beginnerh, wi — i 
 thankes and with praple, when ag euen in the begtt of 
 7 
 
 
 
 
 
 
 
 we confes Goda father, bnto whom the godly ihr 
 
 . celle bp bis fatherlp Tone and bp the lane of hig rms 
 
 
 

 
 
 
 PATIENT MINDE TOWARD MEN, 269 
 
 pplication nothing map be compared, wherefore it ts both che 
 and moft excellent praver of all which map be han. 
 Mgꝛeouer in thele woꝛdes JDaule hath verte well erprelled The myfte- 
 empfteric of the golden cenfer of the old Ceftament , whereof ry of the gol- 
 we read many thinges inthe bookes of Poles, It was lawfull ride — 
 the Pꝛieſtes only co burne incenſe, now all we which beleeue R8nted. 
 
 in Chꝛiſt, are Pꝛieſtes, wherefore it islawfull for all bs, and 
 
 for vs onelp to burne the incenfe of prayers, Che cenfer that 
 
 golden veſſel, isthe wordes which we beter in prayer, furelp 
 
 golden and precioug , asthole are, whereof the Loꝛdes praper 
 conſiſteth, the Pſalmes and other prayers of che Scripture. 
 
 For commonlp tu the Scripture veflels fignifie wordes,for that 
 
 our meaninges are contained in wordes as in a veffell, and bp 
 woꝛdes are bttered and recetued as out of abellell, as wine, wa: 
 
 ter , burning coles „and fuch like , are contained in deflels, and 
 
 taken out ofvellels. So bp the cuppe of Babplon Apoc. ı 7. the 
 
 Doctrine of men is vnderſtood, and by the cuppe wherein the 
 
 blood of Chrift ig dꝛonke the Gofpell, 
 
 Furthermore burning coles, whereupon the frankincenfe wag What is f- 
 layne , ſignifie giuing of thankes, and rebearfing of benefitesin grified by 
 prayer, which we are wont to doin making fupplication. For, —— 
 that bp fierie coles benefites are ſignified it is manifeſt euen out on the incéie 
 of the 12, tothe Rom. where the Apoſtle reciteth che faptng of was layde. 
 Salomon J9rouerb. 25 : If thine enemie hunger, feede him: if 
 
 he thirft, giue him drinke:for in fo doing thou shalt heape colcs 
 
 of fire onhis head, And benefits map be rightlp called coles of 
 
 fire, fralmuch ag they inflame the heart with loue, although it 
 
 be cold, In the Lawe tt was prohibited to Tape the frankincenfe 
 
 vpon any other coles, but them that were of the altar of p Lope, 
 
 which fignifierh,that we muft not rebearle our own good veedes 
 
 inpraper, ag that Pharife did, Luc. 1 5 : but onelp the benefits of We muft 
 God beſtowed vpon vs in Chik, Deis ouraltar, bp him we give thankes 
 mut offer, for the benefits receiued by him we mutt give thakes, Chrift oor 
 and make mention of them in prayer for the increafing of our 
 faith. This Paule teacheth Colofl, 3. where he ſayth: Doall 
 
 thinges inthe name of the Lord Iefus, giuing thankes to God 
 theFather by him. For God can noc lufter , that thou ſhouldeſt 
 glorie ofany thing elsinbis fight, which be declaredin atppe 
 op figure Leuit. 10, where we read that Nadab and Abihu the 
 

 
 
 
 
 
 
 
 
 
 270 A SERMON OF IOY IN GOD, ANDA 
 fonneg of Aaron were taken and confumed of the flame from th 
 altar of God „becaufe thep burned incenfe taking other f 
 of the altar of the Lord, Che workes of Chꝛiſt only are 
 ble ta God, wherefore for thele onely we muſt both Siue 
 aud reiopce in praper, mr 
 The petitids he incente fignifteth the petitions mave inpeaper, for pe 
 made in pray titiong are , whereof praper conliftech , and which afcend bute 
 “a & — sf God, according ag Paul fapth: Let your petitions be shéwed 
 layd on the YIt0 God, therein be leemech ta haue confvered and interppes 
 burning  tedthemas afauour afcending from the cenfer, As though he 
 coles. had faid : when pe will burne incenfe fweere and acceptable bute 
 the Low, make, that pour petitions be ſhewed bnto Gov with 
 {upplication and giving of thankes, this incenfe and this Tauoue 
 ag itis moft (weete vnto God,fo vorh te afcend ſtraight onto hea⸗ 
 uen,like vapoures of finoke, and entreth euen vnto the throne of 
 Gov, And as burning coles do giue a frong fauour and make it 
 afcend vpward: ſo the memoꝛie of the benefites of Gov, which 
 we rehearſe by giuing of thankes , and whereof we do as it were 
 aduertise Gov anv our ſelues, both make praper ſtedfaſt and. 
 bold, which cheerefullp and glavip afcendeth into heavens wich“ 
 out which trulp praper fainteth, is cold and ofno force. Ahere⸗ 
 fore whofoeuer thou art, before thou prap with faith and effec⸗ 
 tually , thep heart muft be inflamed with the memozie of the be 
 nefits, which God hath beffowedvponvsinGhrik, 
 But perbaps fome man will vemaund „how our petitions be 
 themed or become manifett vnto Goo , Teeing that thep be not 
 onelp knowne vnto him before we prape,but be alfo doth ſend vs 
 that which we aſke? CAhereunto I aunſwere: the Apoſtle ade 
 ioyned this, that he might teach, of what fort true paper ought 
 We mutt not tobe, to wit, aflured and hauing confivence and truft in Gov, 
 praye at,ad- which paflech not away into che winde, neither is mabe at ave 
 be cena; aly Uenture, as their praperis, which pray, and haue noregard, 
 perfwaded ” MHether God heareth or not, pea rather belectethat be doch not 
 that we fhal- beare, which bndoutedlp is notto prape or to alke of Gov, but 
 be a of to tempt and mocke God. For if any man dtd deſire inonep of 
 God me, whom I certainly knew , not to perſwade himſlelle that he 
 “fhould receiue it, I coulo not fuffer fuch an afker, of whom J 
 might allure mp felfeto be mocked: bow much moze ig Gov of⸗ 
 fended at our much erping out and babbling, when we do conti⸗ 
 Bi 
 

 
 PATIENT MINDE TOWARD MEN, 271 
 
 nually Babble much # crie out, Edo Not thinke at all whether be 
 heareth vs. Learne therefore here, that thep petitions mult be How our pe- 
 ſhewed unto Gon, that is, that chou mult fo ake, that thou dour “Hos are 
 not, that they petitions be knowne and accepted of God, and be: ea vato 
 ue certainlp „that thou halt obtaine whatfoeuer thou voce = 
 tke with which faith ik thou be endued, it hall fo come unto thee 
 deede. Foraswe belteue , ſo it commeth buto bs, There: 
 fore, as the fmoke carieth the fauour vpward from the cenfer : fo 
 faith cartech the petitions of the beleeuers into the fight of God, 
 wyhereby we aflurenlp beleeue,chac our petitions Mall come vnto 
 God, and that we thall vndoutedly obteine thoſe chinges that we 
 afke, Paul bp thele wordeg | be shewed ] pid vndoutedlymeane 
 _ that, which ts eftfoones inthe Jpfalmes ; God hath heard my 
 petition, Giue care Lord ynto my prayer, and {uch like, Dereof 
 _ Chrift (peaketh Match, 21, and War, ı 1. Wharfoeuerye shall 
 aske in prayer, if ye beleeue,ye shall receiue it. And James faith 
 chap.1 : Aske in faith and wauer not, for he that wauereth shall 
 receiue nothing of the Lord. Mho map not now hereof perceiue, 
 that that much babbling and crping out, which ig made common: 
 Inchrougb the world in monafterieg, ig a mocking and veluding 
 of Goo ? Che prayers of thele, if thep may be called prapersjare 
 aboundantly themed before men, for thep crie out and Dabble too 
 much, butchereigno regard of them with Gov, they are not 
 knowne of him, neither come they onto bis eares, that is, be 
 doth by nomeanes heare them, for that thep do not beleeue , 02 
 areaflured, that their crping out 02 much babblingis heard of 
 Gor, wherefore as thep beleeue, fo do thepreceiue. It was time 
 therefore long fince, thatthofe mockingeg and blafphemieg of 
 God fhould be aboliſhed. Gut if we prape ag we are here taughe, 
 there halbe nothing furelp which we map not obtaine, Row we Why we af. 
 prape for many things continually, and receiue nothing, neither pe pe praie 
 is it anp meruell , feeing we pꝛaye fo, that our petitions be not °° CCS 
 ſhewed vnto God, for that we do not beleeue that thep be mant: 
 fet onto him, Tito to our diffinence and incredulitie. 
 And the peace of God which paffeth ail vnderftanding, shall 
 preferue your hearts and myndes in Chrift leſus. In how qoonlp 
 an order Both Paul here inſtruct a Chrifkian man? irk he tea 
 cheth bimto be glad and iopfull in the Lord by faiths ſecondly te 
 thew himfelfe meeke and gentle to all bis neighhourg, Ann if 
 
 
 
 
 
 
 
The peace 
 of God. 
 
 
 
 The peace 
 
 which the 
 
 faithfull en- 
 ioy. 
 
 
 
 272 A SERMON OF IOY IN-GOD, AND A 
 
 thou fap, bow can Jdo that without loſſe op hinderance ? he aune 
 fwereth: The Lord ig at hand. Tf thou againe obiect : But what 
 ifinen perlecute me , and even bereue me of that J haue? He ave 
 beth: be nothing carefull , but let thp petitions be fhewed onto 
 God, MAhere if che eth againe murmut, what if inthe meane 
 feafon I be opprefled and (pailed ? he concludech that there ſhal⸗ 
 be nothing lefle, the peace of Gov Mall ppelerue and keepe thee, 
 whereof I mutt now entreat fomembat. Wy che peace of God 
 is not meant bere that peace, whereby God ig peaceable anv 
 quietin himfelfe, but that which he giueth vnto vs, and poureth 
 
 _ into our beartes, euenas alla te is called the word of God which 
 
 he giueth vg, that we map preache tr and belecue it. So whenbe 
 giuech this peace vnto vs, tt is called the peace of God, euen bee 
 caufe we baue the fame with hin, when in the world notwith⸗ 
 ſtanding we fuffer affliction, 
 
 Now this peace paflech all vnderſtanding, reaſon, and know: 
 ledge of mans which is nor fo to be vnderſtood, as though man 
 can not at all perceiue oꝛ know it,for if we haue peace with Gov, 
 truly icmuft be felt in our heart and confcience , otherwile our 
 heartes and mpndes could noc be preferued by te „ but it is thus 
 to be vnderſtood: Tilhen tribulation commeth bpon them which 
 know not to flie vnto God with prayer and [upplication,but truſt 
 to their owne wiledome and care, whereby thep feeke peace, but 
 that which reafonis able to know, which ts that, whereby tribus 
 lation taketh an end, and ig chaunged with outward tranquilli« 
 ties this peace doth noc pafle reafon, but ig agreable onto it, 
 inafmuch ag it is ſought and found out of it. Cberefore thep 
 that ave vopd of fapth are erceedinglp difquieted, and trou: 
 bled vntill according to the reafon of the fleth they obtaine thig 
 peace bp heardly deliuering o2 ridding themlelueg of aduerlicie, 
 
 not regarding whether thep bring that co pale by force or bp 
 
 crafte, as he that bath receiued a wound fecketh co haue tt hear 
 ied,tc. Butthep that reioyce ſyncerely in the Lord,ic is ſufficiẽt 
 for them , thatthep know that thep baue God fauourable vnto 
 them ‚and baue aflured peace with him, thep abyde willingly in 
 tribulation, being nothing carefull for chat peace of reafon bp 
 theremouing of outward troubles, but thep endure them ba⸗ 
 liantlp ‚looking to be ſtrengthned inwarolp bp faich „taking no 
 cate whether the anduerfitieg which they full er 9 thall u a 
 ort 
 
PATIENT MINDE"TOWARD MEN. 273 
 
 ft ont 07 along time whether they Halve tempopall or cdtinuing, 
 neithet are vifgquierev wich caring what enve they Hall haue. 
 ‘They timirall chings to Bod,feeking not toknow, when,how, 
 tobere,o} bp whom be wil give rhenvquietnes. Myerefoꝛe Gov 
 againe He weth them this fauour, that he maketh the end of theic 
 triali to be.luch, and with fo qceat commoditie, as uo man could 
 ther ſuſpect oꝛ mith for. Woes this is that peace ofthe croſſe, 
 the peace of God, the peace oftonſcience true Chrikian peace, 
 which maketh tata man outwardly alfo, as much as ts in bint, 
 liueth quiedlpämupeareablp with allmen, g troubleth no nian, 
 This peace reaſon is not able by anp meanes to know 02 com: 
 prebend,tharaman vnder the crofle indy hate quietnes of minde 
 and top of heart sant peace euen inthe very inuafton of hig iene: 
 mies : this is the gift and worke of Gon, Rnowen to none, butte 
 him that hath it, and hath tetewicis i097 Woon vod) Ned» 
 AMhereas paul aid sNowthé God ofhöpe fil you with al} Rom.15.13. 
 joy & peace in beleeuing ‚chat whichhe callethinthele wordes, 
 peace in beleeuing he callech imoutr'pgefent cere ppeace of Gov, 
 Moꝛeouer Sail ſigniſieth ih thefe wordes, that whoſoeuer will 
 reioyce in che Lord bpfaieh and be meeke andof a patient minde 
 towardiall by loue:stheDeuell vndoute diy is ag aint bint yang The Devell 
 will raiſe vp lome trofleschac be map dzive kim from fo Chꝛiſtian inder and 
 apurpofe , wherefore the Apoſtle will haue eueric one to be pꝛe ftay the god- 
 pared againt this aſſault of Satan, and to place bis peace there ly ey 
 re Satan can not.troubleitenamelpin Gods, and northinke dings of the 
 Be — en the anherfarie to cakeon, ">" 
 >, ti — fs 
 
 
 
 
 
 
 feafori patiently looking for 
 
 pron e an ende ofaduerlitie and 
 
 a fap Bp ih the mpribe, heart and conſcience are 
 * erue ither can patience endure,wbere 
 the She br —— peate for that he oniy which 
 hath this peace doch chzouſehly perſwade himlelfe that God ig 
 fauourable — rERAP FOP him and maketh no accompt 
 what chaunceth onto him from creatures. Moꝛeouer tet noman 
 toa bere the heartes aho 8 to be the will ant che 
 
 ek har ic het Het 
 — e hearteg and 5* 
 
 Br ln nen hich they that ——— do 
 
— 
 
 274 ‚ A SERM ON) OF *BEINGWNDER © | 
 bebaue themfelues moſt godly toward God, anv moſt louinglp 
 
 and gentlp tomard their neighbour. Coward Goo they fo bebaue 
 themſelues, that they beleene in him „and loue him: with heit 
 whole heart, and are alfo moff ready; with their whole heart and 
 
 with all their cogitations co do thoſe thinges which halbe ac: 
 reprable to God and their neighbours , as much ag, pea more 
 
 then they are able, Such beartes and mindes the Deuell goech 
 
 about with the feare of death and other troubles to terrifie, and 
 
 deiue fronnehig godlines, erecting a falſe hope there againſt bp 
 
 the deuiſes and imaginations of meri; wherewith the minde ts 
 feduced, that itmay ſeeke tobe comforted: and holpen of; itfelfe 
 
 or other creatures, which tf it do; ſurely he hath dꝛawne ſuch a 
 manfromehetare.of God, and wrapped him in bis owne vaine 
 
 GAYA sion OF NTUIONA COG IO SiSoul VAs DIA Is Er RIM 
 
 ~ Thus haft thou godly readerownof chis Hhopt text a moſt plen 
 
 soe!) ¢ifall inſtruction of Chaꝛiſtian life, bots thou muſt line coward 
 Gov and thy neighbournamelp chat thou mult belecuc that Gov 
 
 is all thinges pnto thee,and thou againe mutt be all thinges vn⸗ 
 
 to thy neighbonrg 5 that thou mutt theme chpfelfe.furh aonete 
 thy neighbours as Gov bath ſhewed himſelle to chee, chat chau 
 contained in faith and loue the whole ſumme ot all Chꝛiſtianitie. 
 
 es a Bie aids ‘ la asatneenelt ~ Par 
 3:3 SHEU TI sDouk 245 321013 sauur, vit 97 
 ‘ Tale Tees 
 
 30 oT gmuft recetyeof God arte ginern:tbpıneighbour : Al woieh are 
 
 s vet JA 
 
 
 
 BER au 1 GS NBS to HS ets Uap s PTR 
  ERESLLERE RRS 
 
 < ANZ 
 — — 
 EB Der % te bis RER x = U3 
 SERMON: OD. MARS 
 vl : Nee SiR eas AS EIER ER | 
 TIN LVTHER,. CONCERNING. 
 ar THEM, THA TB EIVNDER DD AB died 
 Iyimey 3 ‚Law,andthemtharbevnder Grage; {da 1103 7 
 SERINE Fig Ei] 2 rigen mare 
 strand area Fre 39790 0 Gal... eMmasrinsd ods alt 
 
 f 
 STE 
 QT ON Pt SB 3 d 
 ad , Sonia 3d RAINE ugh, 
 
 
 
 
 
 
 
 
 
— 37T 
 
 THE LAW AND VNDER GRACE, 275 
 =. © But is vndertuters'atid gouerners , vnuill the» 
 peer? «=the appointed of the'färher. s ne 
 
 Ben w Eyen fo , we when we were children , werein 
 bondage "under the rudiments.ofthe Wort 
 
 4 Butwhen the fulnes of time was come, God 
 
 Wis 3 fent forth his Sonne made of a woman ; sand 
 
 + amadewnder the Lawe, > 
 
 5. That he might redeeme them WNW were vii- 
 der the Lawe, that we might receiue the ado- 
 ss ption of — 
 
 6. "And becaufe ye are fonnes; God hath, fent 
 ae forth the; Spirit of his Sonne;into your IEAKER, 
 
 yc. which eryech, Abba, Father. 
 7. Wherefore now thou artnora feruaunt, * a 
 fonne:if thou be a ſonne, thou art alſo an heire 
 
 of God through ( Chrift. 
 
 ss Dis tert toucherh the very Sic of eines ehiefe 
 Dhdoctrine; the caufe whp tt is well vnderſtood of fo 
 
 Ass few, isinot, for that it is fo obfcure and hard, but 
 
 X gm becaule there is almoſt noknowlenge of faith leſt 
 tga in the World’, without which it can not be that one 
 — — who euerie where intreaterh 
 of faith with (uch force of the ſpirit ag he ig able... Imult there: 
 ſoꝛe ſpeake ſomewhat/ that this tert map be made plaine, and 
 that Jmay moze conueniently boing light vnto ir in expounding 
 it Awill ſpeake afew woꝛdes in maner ofa preface. F it there: 
 fore we mutt vnderſtãd that thactreatife, wherein is intreated of 
 good workes; doth farre Differ from that whereimis intreated of 
 
 
 
 
 — ag there is verie great difference betweene the ſub⸗ 
 
 face and the wopking , betweene a man bis morke; Now tu: 
 ftification is of manjand not of woꝛkes:foꝛ man is either iuttified 
 ano faned 502 fudged and condemned, and not workes. Neither 
 is it in controuerfie among the godly, that man is tuftified bp 
 no worke,, but tighseoufnes muft come vnto him from fome 
 other where, then frombisowne workes . For Woles writech 
 
 of Abel after this ſoꝛt: The Lord hadrefpe& vnto Abel , and to 
 “$94 & tj 
 

 
 
 
 
 
 
 276 _A.SERMON OF BEING VNDER a 
 God firft re--his oblation. Firtt he had reſpect a ir 
 
 gardeth the oblation, ‘becaute that Abel was fir sone i 
 man,andthé and acceptable unto Gad , and then fog bis fake soba 
 the worke. ag alowed, and not he becaute of bis oblation ine, 
 bav no refpect to Cain, and therefore — to a oblatic 
 where againe thou feb tt, that regard is hav fit tof the worker 
 of the worke, Df this place itis verie plainipgatheren , that no 
 worke can be allowed of God, avbereashe whicly morkerh that — 
 worke, was not firſt acceptahle to him :aud\agatye, that 
 werke ts dilalowed of him, vnles che authour thereol be Dial 
 lowed before. Ichinke that theſe thinges wilbe ft ut concer: 
 ning this matter in thts place, of which it ts ealie to vnderſtan 
 tijat chere are two foptes Of wozkes $ ſame going befupe iuttificas 
 ton; and forme following IE, and ina chee lat ‘ave good workes 
 in deede, but that cholo other Do onelpappeate to-b¢ geod. Dereof - 
 comuneth fuch difagreemét betweene Gon; and thoſe counterfect 
 holy ones, for this caule nature and reaſon rife and rage again 
 the bolp Shoft, this is that whereof almoſt all che whole Scrip⸗ 
 ture intreateth, The ord in his word definech , chat all workes 
 that qoe.befoxe \tuftification 5 are eucll, and of npertannee, 
 and requirethithat man himnlelfe before: all chinges be tettifie 
 Man before Qeaine, be pꝛonounceth allnıen; which are wot pet reg ener 
 Au 75 HUD haue not chaungedichatnatiire, which theyrecciue ic 
 nothing thar DareHites , withthe newe creatuveof Chart to he vnrighteous 
 isgood. and wicked; according: to tharLaping: —— — 
 lyars, that is, vnable to perfaꝛme theinourie), and ta doe choſe 
 thinges, which by right they ought.) And Gen 6: The heart 
 of manis alwayes ready vito euell wherebp vndoutedly it com⸗ 
 mechto paſſe; that he ts able to do nachingthat ts yond which 
 bath the fountaine ofactions,thacis his heatt,coprupres And ic 
 God hath re- ‘be Do many workes which in outward new feeme good chey art 
 gard fir co ¥ no beteer them the oblation of Catan.» I noah 
 worker — Here againſt commeth forth reafon out’ reuerend maiftres. 
 roy work’? leeming to her felfemeruclous wile, yet in deede is wnwifeand 
 quite cötra- blynde and is not afhamen to gainlap her Gov, ¢ to reproue him 
 rie, affirming of lping, the being furnifhed with her-follieg anv verie ſtrawie 
 that by his armour, to wit, che lightof nature, free will; che firengtofna 
 — — cure , alfo with the bookes ofthe heathen and with the dortrines 
 fied. OF men, She dareth wich her euell founving — 
 noyce 
 
 
 
 
 
THE LAW AND VNDER GRACE, 277 
 
 noyce againt God, that the woꝛkes of aman euen not pet iutti· 
 ‘fied, are good workes, and not workes like vnto Cains, (which 
 God pronounceth ) pea and lo good, that he that worketh chem ° 
 is iuftifien bp them, Foꝛ ſo Ariftotle hath taught, that he that 
 
 pketh well is made good. Into this faping the leancth anv 
 
 icketh bnmoucablp, and weeſteth the Scripture cleane contra: 
 tie, contending that God will haue relpect fir to the workes, 
 thé to the worker. Such berie deueliſh doctrine veareth che ſway 
 now euerie where in (choles, colleoges # monafterieg , wherein 
 no other faincts,then Cain was, baue rule and authoꝛitie. Row 
 of this errour an other immediatly (pringech. Thep which atert 
 bute fo much to workes, do not according lp efteeme the marker 
 and found juftification, go fo farre, that thep afcribe all merit and 
 foueraigne righteoufnes to workeg done before tuftification,ma: 
 king almoft no account of faith, alleaging that which James 
 faith „chat without workes itis dead. Ahich (entence of the A 
 potle when chep litle vnderſtand, chep attribute almoſt nothing 
 tofaich , thep alwapes ſticke to workes, whereby thep thinke 
 thep do merit erceedinglp of God, and are perſwaded that for 
 their workes fake thep thall obtaine the fauour of God, and bp 
 this meanes do thep continually Dilagree with God, thewing 
 themfelues to be the right pofferitieof Cain. God hath refpece 
 panto man, thefe to che workes of man: God alowerh the workeg 
 for his fake that worketh , chele require that for the morkes fake 
 the worker map be crowned. Mow God goeth not from bis fen: 
 tence, agit ig meete and tu, and thefe will feeme nothing leſſe 
 thétoerreinany relpect. Thep will not haue their good workeg 
 contemned, reafon to be nothing efteemed, free will ta be coun: 
 ted bneffectuall, 22 lurelp, if chou Dock here Ariue againſt them, 
 thep beginne to be angrie with God, and count it a {mall matier 
 to kill chetr brother Abel. 
 
 But here perhaps thou wilt fap: what is needful to be pone ? 
 by what meanes hall Ti firtt ofall become righteous,and accep- 
 table to Goo? Mow hall T attaine to this perfect iufification ? 
 
 She Golpell aunfwererh , preaching that it is neceflarie that 
 thou heare Chri , and repofe thp felfe wholp in him, denping 
 thy (elfe, ¢ diſtruſting all thine owne ſtrength. Bp this meanes 
 
 ‘thou thalt be chaunged from Cainto Abel, ¢ being thy felfe ac: 
 
 | — offer acceptable giftes tothe Lop this faith, ag 
 iij 
 
— bh | 
 273 A SERMON OF BEING VNDER 
 
 itis preached vnto thee for no merit of chine owne „lo (sit giuen 
 onto chee for no deſetuing of thine, but of meere grace, Aid. this 
  faich tutifiech thee.thou being endued herewith the Lo remit⸗ 
 teth allthp ſynnes, and that bp the contemplation of Chritt bis 
  fonne, in whom this faith beleenerh and truſteth. Woreouer he 
 giueth vnto {uch a fatth his (pirit, which doch chroughip chaunge 
 aman and make him new, fo that now be hath other reafon, and — | 
 an other will,chen before, nameiy that which ig readp unto good, 
 ouch a one worketh nothing but qood workes , neither can tt be 
 but good, which be being good before, hall da, whereof FJ haue 
 What is ver [poken fomewhat befoze. Ciherefore norhing els is requires 
 quiredto iu- vnto iuſtificatiõ, then co heare Jeſus Chri our Sautour, andta 
 fication. beleeue inhim, howbeit neither of thele ig the worke of nature, 
 but both of onelp grace. Detherefore that goerh about to attaine 
 bereunro bp workes , fhuttech the wap tothe Golpell , to faith, 
 grace, Chat! , God, and all thinges chat helpe onto faluation, 
 Againe, onto good workes there is neeve onelp of tuftification, 
 which be that bath attained poth worke onelp good workeg, and 
 befive {uch a one none.Dereofit ſufficiẽtly appeareth that che bes 
 ginning, the thinges following, and the order of mang faluation 
 are after this fort, Firſt of all is required, that thou beare che 
 word of God , next that chou beleeue, chen that thou do worke,& 
 fo at the laft become faued and happie, De which chaungerh this 
 order,wichout Doute ts not ef God, Paul alfo vefcribech this ops 
 der Rom. 10,faping: VVhofoeuer shall call vpon the Name of 
 the Lord,shalbe faued.Bur how shal they callon him,in whom | 
 they haue not beleeued ? and how shallthey beleeue in him sof 
 whom they haue not heard ?and how shall they heare vvithnieg 
 preacher?and how shal they preach, except they be fent? Theres 
 fore Chritt teacheth vs to prap the Loꝛd of the haruett , chat be 
 would fend forth labourers into bis harueſt, that is,{pncere peas 
 chers.dCihé we beare thele preach the true word of God, we map 
 beleene, which fateh tutifiech a man, and maketh him godly in 
 deede, that he now caileth bpon God in che ſpirit of the fonnes, 
 and workerh nothing but that which ts good, and thus becömeth 
 aman ſaued. MAhich ts no other thing, then tf I fap: De that bee 
 teeueth (halbe faued. Againe , be that workerh without faich is 
 condemned, as Chuck fatth : De chat doth not beleeue (halbe cone | 
 demned, from which no — (hall deliuer him, 
 Con 
 
a “ 
 THE LAW AND VNDER GRACE, 379 
 
 Mr Confer new herewith thole things which are wont common: 
 ‘Ip tobe {poken of honeſtie and righteouſnes. Are thep not wont 
 thus to fap ? J will endenour , that Jmay pee become honeſt. It 
 ig meete furelp that we udp to lead an honeſt life and to do goon 
 
 woꝛhes. Mell, admit this co be ſo. But if one che afke them bow 
 we map applie out felues vnto honeftie,and bp what meanes we 
 map attaine vnto it: chey aunſwere, that we mutt faft, praie, fre: 
 
 | quent cemples , auoide fpnnes #6: Hereupon one becommeth a Hypocriticall 
 
 Charterhouſe Bonke , an other chofech fome other opver of & ‚counterfet 
 
 | monkes:an other is confecrated a Wrielksfome tormet their Alem bolines. 
 by wearing beare cloth:otber (courge their bodies with whipps, 
 | other afflict themfelues after other lorts. But thefe are euen of 
 Cains broove, ¢ their workes are no whit better then p workes 
 | of Cain, Forche man bimlelfe continuech the fame that he was 
 
 | before, ungodlp,and wirhout all tuttification ; there ts a certaine 
 | ehaunge made onip of outward woꝛkes of apparell,of places ec. _ 
 | either are chele anpother thé very apes of ſaincts, for thep do 
 
 | prepotteroufly imitate che maners # warkes of fainees, when ag 
 
 | theptbem@lucs are nothing leſſe che ſaincts. They ſcarce thinke 
 of faith they prefume onely of [uch workes ag feeme good vnto 
 
 | éhefeluesith inking by thé to come vnto heauen. Df whom Chꝛiſt 
 Bid Enteri inatthe ſtraight gate:foꝛ J fap vnto pou,manpfeeke 
 | toenter in atit, ¢ cannot, (iby ts this? becauſe they knownot 
 
 | what this narrow gate is. For itis faith, which doth altogicher 
 
 annihilate o2 make asnan nothing in his owne eyes, erequireth 
 
 phe put no truſt in any of bis owne works but that he leane only 
 top grace of God, rhe prepared fo) it to leave ſuffer all ehings. 
 
 | Burthofe hoip ones of Cains bꝛoode thinke their goodmmkes ta 
 
 | bethenatrow wate , tare not cherefopeertenuaced; oꝛ made Iefle; 
 | whereby. thep might enter 2 thep vo not leaue confidence in their 
 
 | orkes, but gathering themtogitbher in great coulcs:, they hang 
 
 | em about them, and ſo go about toenter in being burdencd, and 
 
 | agit were, ſwollen bigge which is as poſſible for them, as fox a 
 camellwich bis bounchesbarke to go through p epe of a needle, 
 
 \ CAbE thouthalebegin-to preach vntothele of faith;thep laugb 
 and hiffe at thee : Dock thou count vs, fay they; for Curkesiand 
 Heathen, whom it behoueth now firt colearne faith? Js there 
 
 | {uch a.companie of Pꝛieſts/ Monkes and JQunnes,t is not faith 
 
 | Bruns Aho knoweth not what he oughe arial 
 
 | ittj 
 
 | 
 
 | 
 
 i 
 
 
 

 
 
 
 
 
 
 
 Biss, BEE Sk 
 280 SA SERMON OF BEING VNDER _ 
 
 nileſt ſynners know chat, And being after this fort animated and 
 ſtiirred vpzthey thinke that they be aboũdantly endued with kaith, 
 
 A true faith. 
 
 and that the reit is now to be ſiniſhed € made perfect by woꝛkes. 
 CU hereupon thep make too fmall ¢ felender account of faith, as 
 Jhaue ſaid, becaufe chep are iqnozant both what faith is, ¢ that 
 tt alone doth iuftifie, They call it faich, when thep beleeue thoſe 
 things which chep haue heard of Chrik, which kynde of faith the 
 Deuelsalfo haue, yet are noching therefore tuftified: butthia — 
 delerucch to be called rather an opinion of men then fapth. Forag 
 we do oftenttines admonifh, tt is noc fufficient „chat thou maick 
 worthelp be called a Chꝛiſtian,to beteeuethole things to be true, | 
 which are preachen of Chak which kinde of faith they of Caing 
 bꝛoode alſo haue <but thou muß alfo nothing doute, thatthouart 
 of chenumber of them vnto whom all thole benefits of Chꝛiſt are 
 
 giuen ¢ exhibited. TAhich he chat beleeucth, muſt plainip confes, 
 that heis holy, godly, righteous, the fonne of God, and certaine — 
 of faluation,¢ that bp no merit of big owne, but by the ontp mers 
 ep of God poured forth vpon him for Chꝛiſtes ake. Mhich he | 
 beleceueth to be forich and plentifull, agit is in deede that ate 
 though he be as te were dꝛowned in ſynnes, he Is notwithſtãding 
 therebp mane Yolp + the fonne of Gon. Wihereofifhe ſhould any 
 thing vout „be (ould procure erceeding ignominie € reproch ta 
 baptifine which he bath receiued, &top Loꝛds fupper; # alfo re? 
 proue p woꝛd a grace of Govof falthoov.eCiherefore take heede 
 that thou nothing dout, that shou art pfonneof Goo, Frherefore 
 righteous bp bis grace,letaltfeare x cave be here awaye ows 
 beit chou muff feare g tremble that thou matt perſeuer lich a one 
 vnta pend:@ hou mutt noc being in chis cafe,be careful that chow 
 maiſt become righteous ¢ fauedjbut that thou maiſt perfener and 
 cõtinue. Neither mut thou do thigsas though it cõſiſted in thine 
 own iſtrẽgthefoꝛ all thyrighteouſnes ſaluation ig of only graces 
 whereunto only thou mult truſt: But whe chou knoweſt that it is 
 pfgrace.alone,¢ that they fateh alſo is che gife of God, thou ſhalt 
 for geod caule liue infeare # care, leſt that any tẽtatiõ do biolétlp’ 
 
 maoue thee ſrõ this faith Here unto pertainech chat which ig weit⸗ 
 
 ten in the o.chap.of Eccleſiaſtes: he righteous & wile, yea and’ 
 theitilsrügunts alfo arelin the hãd oſ God, & thete ĩs no man that 
 knoweth eithertoue or hate;but all things are Beforethé It hapẽ 
 penethvnto one as vnto an other, &e.' Ford paeſent iime euery 
 
 > Ong 
 
 
 

 
 |. THETLAW AND VNDER GRACE, zr 
 one by faith ig certaine of bis faluation, but conttantly to ſtand 
 F and perfeter, as itis the ift-ofthe Loꝛd, and not inte owne 
  Mrengeh,foougbe wealwapesrohaueacareänd feare thereof. - 
 Whẽ thep of Cains bꝛoode heare faith co be entreated of after’ 
 this fort „thepean notfuffictentlp maruell at our madtes , agit 
 feemes vnto chem. God turne this awap from me, ſay they, that J 
 fhould affitme mp felfe holy and godly, farre be this arrogancie 
 andrathnes from me. J animany wapes a miferable inner; J 
 fhould be mad, if J Hould arrogate holines vnto inp (elfe | And >’ 
 ‘thus they mocke at truc faith,and coutit (uch doctrine as thig fox  ° 
 execrable errour, and goe about with might and mayne to extinn. 
 guith the Golpell. Theke arc tbey that deny the taith of Chrit « 320 
 perfeciite tt in the whole woꝛld of whom Paule ſpeaketh 1. Tim. Gig 
 In the latedrtimesmany shall depart fromthe faith; &c. For ong 
 we (ee it bꝛought to paſſe bp che meanesofthele’, chat true faith 
 Ipeth euery where oppreffed,ts not onelp nor preached, but alfo 
 commronty difallowed and condemned, with all hem that either 
 teach or profes te. Che ope, Biſhops, Colleges, Wonatteries, 
 ane Ciniuérlities haue now aboue fine hundꝛed —* perſetu· 
 ted it with due mind and ronſent, pea and that marueloius Hitfely’ 
 and obſtinately, and ane done No other thing bio the world biſt 
 euery where as much as they were able driuen many bnto heli 
 Thich truely Both hath bene! and is that Tad and moſt hurtfülll 
 perlecution of Antichrilt: The Lordat the laſt bꝛing inteanenvi! =" 
 ‘OM Panp obiect agatutt the admiration oꝛ rather mad Tenflefnes’ 
 _ OF thefemieny that we doe noching but that that is meeteS ifthe |... 0: 
 count one ſelues chen liolpy trating to ehe goodnes of Be 0 © 
 fping vs ſeeing that Dauid pzayed chtig # Preferuc thou me, O P/a186.x 
 Evtd,for lath Holy. Aud Tor that Paule ſayth · The Spirit of God Rem 8G! © 
 béareth witnes vvith dir Spirit that we are the childrest of God; - 
 They aunſwer that che ppepherand Apoſtle would ot teach vg 
 incheſe wordes oꝛ giue vs an example; which we ſhould follow, 
 but chat they being pecutiarlp and ſpeciall enlightened, receiuei 
 ſuch reuelatiõ of them ſelues chat they were holy. And after this 
 (HIE hep milinterp icc and Ww cE whatſdeuer place of che Scrip· 
 tures affirmeth that we are Yolp, faping shat ſuch docttines are: 
 ‚nöt waꝛitten loꝛ vs bite that thepare rather peculiar mixadley and’ 
 prerogatiues ag they eall Henk > whieh Doe not belonge thal’ 
 hich for hen imagination we abedunt Bias hatuing come keom 
 

 
 
 
 
 
 283 A SERMON OF BEING -YNDER . 
 
 tbeirfick bzaine, who when ag thep be chem {clues void of faith, 
 
 and fauournothing of che ſpixit/ thinke and contend:, that chere 
 
 be none which haue founde faith, and.the fpirit, whereby furelp 
 
 thep-beleeue chem ſelues to be thognes. and thiſtles, not Chritté: 
 
 ang. butrather enemies and deſtroyers of Chrifkiang, ‚and perles 
 
 cutours ofthe Chꝛiſtian faith. 
 
 oj) Againe they are of this beleefe,that they ſhall be righteous & 
 
 holy by their. owneworkes, ‚and that becaule of them Gov will 
 
 The Papittes Give vnto chem fatuation and eternal bleſſednes. But here (ee che 
 attribute madnes of mens in their opinion and iudgement itis a Chꝛiſtian 
 
 phate to thinge, to thinke that we fhall be righteous and ſaued becaule.of 
 ata „ Surworkes , andto beleeue chat thele chinges are given bp the 
 to Godhis . Stace of Öod;thep condemne as bereticall. Chep attribute that 
 grace. to. theit owne workes, which thep attribute not tothe! grace of 
 Gad: chep,aflirme thatthey doc ſaue vs, and not chis: ther tra 
 to works, thep can not tru to Gods grace: which blindnes wor⸗ 
 help-commeth unto.chem , inaſmuch as they will not build vpon 
 the rocke, let them build vpon the ſand, ¢ ſo be dꝛowned by theit 
 
 alone meanes,chat by their olune wozkes and ſatisfactions they 
 
 may torment cham ſelues euen bnta-neach,ogratiiping; Satan 
 
 herein, louthat chey will not reſt vpon the grace of Gen, ſexue 
 They thar the Lord with a gentle and ſweete ſeruice. Foꝛ theythat are ens 
 arcendued dued With true laich, and doe reſt vpon the grace of· the opnyitis 
 wichatrue meruelous, how they are in God bp his goodnes, of moſt quiet 
 — mindes, and greatly reioycing with holy tops, whereupon they 
 inGodand Boe alfa wich;pleafure appiy them ſelues to good woy aes, not co 
 dutifullro- {uch as theſe of Cains bꝛoode doe as to fayned pꝛayers, fattings 
 ward their· bale ¢ filthy apparell, ¢ ſuch like trifles,but to true + right good 
 neighbours workes,whereby their neighbour is paoſited, and from whence 
 
 no ſmall commoditie redoundeth vnto men. Wozeouer,thep are’ 
 
 oſt ready mindes to ſuffer whatſoeuer thinges, inaſmuch as 
 
 thepare certaine that God doth faugur.them, and bacha care of 
 
 them, Thele are right, honeſt and profitable men, of wuhom bath 
 
 Gop is glopified, a men much pꝛofited. CAhen as thoſe af Gang, 
 
 bꝛoode ſerue to no ble, either befoꝛe God. oꝛ before men, nosthep 
 
 bog nor fo much ag pzofit them ſelues, but are onely anunppaßte-, 
 
 bie lumpe of earth, yea not onely vnproſitable, but exceeding per⸗ 
 
 nitious and hurtfull alſo both to chem felues,and.to others, Sop, 
 
 maſmuch as they are deſtitute of true faith, they can nos giue un: 
 
 to 
 
I. 
 THE LAVV AND 'VNDER "GRACE, 283 
 
 10 Gon hig due glory, noz doe thofe good workes which map tru» Where true 
 Ap pnofit their neighbour. For thoſe wopkes thatthepapply them — pore 
 ofelnes vnto, are their owne innentions,contting in gefturessap: neuherCod 
 i ‚parell.places,timesimeates and (uch like trifles, wherebp cheir con be duly 
 neighbour can be bolpen neither in boop, no minde, no? in anp glorifed,nor 
 chinge els. For what can it profit me that thp crowne és (hauen TU< good 
 perp broad : that thou wearett a grap coule: what profit bringerh “O47 
 it that thou faſteſt to Dap, and keepett hoipvaptomorrom: that | 
 thou abfainet from this meate,and care that s that thou remai⸗ 
 nett inthis place : hat chou readeſt and mumblef up datly fo mas 
 ny wordes Surely thou dooſt nothing els by chef, but torment 
 thp ſelle to pleaſe Satan, and to be a pernictons and burtfull er: 
 ample to chp neighbours : for there ts no Chꝛiſtianitie in thy life 
 being ſuch. Thou beleeueft not as it behoueth a Chꝛiſtian to be: 
 ‚leeue,andtherefoze neither dooſt thou pꝛay Chaikianip: Thy fas 
 fting alfo ig not true chaftifing of thy body, but rafhlptaken bpon 
 ‘thee tn fteeve of a good wozke: Ina lumme,this thp feruice and 
 ſtudy of religion isno other thing, then in time pat amonge the 
 Tewes mas che religtonof Woloch and Baal, inthe honour of 
 whom they did kill and burne euen their owne chilezen. So pers 
 nitious and peffilent an erample ts this chp bolines , which {ees 
 “meth fo goodly onto thee, which when it meruclouflp counter fate 
 tech a thew of godlines , it dꝛaweth miferable men to the follows 
 ing thereof,and vtterly extinguiſheth true religion, 
 ere perhaps fome godly man will thinke : TE the matter be 
 fo,and our workes voe notſaue bs , but onelp to heare Chri and 
 - beleue in him, whois giuen onto bs ofthe Father to be our righ: 
 teoulnes and faluation , ts what ende then are fomanp precepts 
 giuen bnto bs,and why doth God fo feuerelp require that thep be 
 obeyed? The prefent tert of the Apottle hall giue vnto vs the ſo⸗ 
 lution ofthis queſtion, and vpon this fit occafton we witl now en: 
 ter into the erpofition thereof, Che Galathfans being caught of 
 Paule the faich of Chꝛiſt, but afterwards {eouced by falle Apa: 
 files,thought that the matter of our faluation mutt be finthen ® 
 made perfect bp the workes of thelaw, and chat onelp faith doth 
 not {uffise. Theſe Paule callech backe againe from woꝛkes bnto 
 faith with greatdiligence,and words meruelous effectual, plain 
 Ip prouing that the workes of the law which goe befoze ſaith, doe 
 "make vs onelp feruaunts, and be of no impoptance to godlines x 
 
384 A SERMON OF BEING VNDER 
 ſaluation: but that faith doch make vs the fonnes of Gov, ¢ that 
 
 from thence true good workes doe without conftraint forchwich — 
 
 mot plencifullp lowe, But bere we mug accuftom our ſelues to 
 
 Whom Paul the wopdes of the Apoftle : the calleth him aferuaune that is oc· 
 callechafer- cupied in wozkes without faith, wyereof we haue already increas — 
 uaunt, and. ted at large: he calleth him a fonne , whichis righteous and li: 
 
 ries ch uth by faith alone, without workes. The realon hereot is this: 
 text which is Cts feruaunt, although be apply him felfe ta good workeg,pet 
 hereintrea- be doth it not with that minde, with which afonne doch , thatis 
 ted of. with a minde that is free, willing,¢ certaine that the inheritance 
 and all the good thinges of che Father are bis: but doth te as he 
 that is hyped with a Kipend in an other mans boule , who hopeth 
 not that che inberitance (hal come vnto him, Che works in deede 
 of the fonne and the feruaunt are like, ¢ almoft all one accopding 
 ga the outward appearance, but their mindes do differ exceeding 
 much , and their hope is nothing like, cuenas Chꝛilt him felfe 
 fayth: The feruaunt abideth not inthe houfe foreuer: but the 
 fonne abideth foreucr.Joh.8. Chele of Cains bꝛoode want the 
 faith of fonnes, which chep them lelues confefle,fo2 they thinke it 
 a moſt abfurd thing,¢ wicked arrogancte,to affirme them felueg 
 to be the ſonnes of God and holy, therefore ag thep beleeue , euen 
 fo are thep counted befoꝛe God, thep neuer become the fonnes of 
 God, oꝛ holp, neuerthelesthep are exerciſed with che workeg of 
 the law,and are well wearted, wherefore thep are and rematne 
 feruaunts for euer. And they recetuens ether reward, but theſe 
 tempozall things,namely,quietnegoftife aboundance of goods, 
 Dignitie and honours, xc. Thich welee tobe vſuall among the 
 followers of Popiſh religion, chen whomehere is none at this 
 day that liueth moze pleafauntlp,moze welthily, moꝛe gloriouflp 
 and honorably, But this is their reward, thep are feruaunts ana 
 notfennes, wherefore in death thep Hall be chruf from all good 
 thinges , neither ſhall anp poꝛtion of ecernall inheritance come 
 punto them, whoin this prefentlife would beleeue nothing there: 
 of. Sotherefore it is that leruaunts and fonnes are not much on: 
 like in workes, but in minde and fateh chep are moſt unlike, 
 Row the Apoftle endeuoureth here to proue, (which indeede 
 is the verp matter) that the law with all the workes thereof doth 
 make bs no other then feruaunts,if this faith in Chait, whereof 
 we haue ſpokẽ, be away. Foꝛ that alone doth make bs the war‘ 
 ; 0 
 
 —=——“‘( tS 
 
i -THE-.LAVY, AND VNDER GRACE, 285 
 
 of God. Neither the law nop nature can giue it, onelp che Golpel 
 boingech it,when it is beard with anbolp filenceof minde. Tris 
 Fc nies ence, tubieh the holy Ghoſt doth forchwith followe, 
 as icis ſhewed in very manp places;and fpeciallp Act. ro: where 
 we read, that the holy Gholt did by and bp fall on Coꝛnelius and 
 bis familie bearing the preaching of Peter Moꝛeouer the lawe The lawe 
 was given for this, chat we might learne by it, bowe boyd we are why it was 
 ot grate and howe farre from being of che minde of fonnes, pea 84°" 
 | that weare plainly of a fermleminde. Foꝛ we being left te ouv 
 felues,can inno wile be free from the lawe,ncither if we doe anp 
 good thing,doe we it willingly koralmuch as that kaith offonnes 
 is Wanting, whermith be that ig enducd,knowerh alluredly, that 
 theieternalkinberttance thall come vnto him, and is of bis owne 
 accord inslinedand bent, with a willing and readp{pirit to doe 
 thoſe thinges that are good. Nowe theſe men doe willingly con: 
 felſe chat they are void of this faith and ifthep would confeſſe che 
 truth in deede; they ſhoulde alfo plainly confeſſe, chat chep had 
 farre rather be without all awe , and chat thep are again thers 
 wills fubiectthercunto, Cütherefore all hinges are among them 
 conſtrained, and void of faith,and thep are tn very Decde compel: 
 led to conſeſſe that bythe lawe they can not attaine anp further, 
 CUbich one ching they aught to te wne bp the law,and know,that 
 thep are ſeruaunts, and haue nothing belonging to fonnes, wher: 
 bp thep might be enflamed wich vefire to come from feruitude to 
 the ftate and condition of fonness.and might make no account of 
 their ome thinges;as tn deede thep ought to doe that God of his 
 grace might aduaunce them vnto another ate by faich . JQome 
 this were a found vnderſtanding of the taw, and thetrue vſe thers 
 of, whereofthis ts the office , to repꝛoue and conuince men here: The office 
 ofthat thep are feruatints and not fonnes, as manp as follow the of the lawe. 
 law withourfaith, and that they doe erercife themſelues therein 
 plainly again their wills; and with no confivence of grace. Fr 
 it caufeth and maketh fuch to be offended at ft 5 andilearne bp te, 
 how unprepared and vnwilling thep are to that whichis goon, 
 inafmuch as thep ate void of faitir, wherebp it mouech them to 
 feeke helpe fome other where , anv notte pꝛeſume of their owne 
 ſtrength to ſatisſie it. For it requireth aready wilkauDhartes of 
 fonnes, which alowe can fatisfiotes tt vtterly m. ſeruaunts. 
 and them that be vnwilligg. 
 Ry ; 
 
 
 
 
 
No man is 
 iuftihed by 
 the lawe. 
 
 by thefe their vnwilling and conſtrained 'workes. Chep wil 
 
 righteous, ſeeing that he wanceth chis faith and beleefe 5) that be 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 286 A SERMON OF BEING VNDERT* © 
 
 But thefeof Cains bꝛoode doe noe onely of their owne area 
 confefle, that thep want this faith, which maketh the fonneso 
 God, but alla they perſecute ic: chep feele and know alfo fi 
 bow unwillingly they beare che lawe, ‘and bad rather co betes 
 from it.neuercheles thep thinke chat thep thal become righteous 
 
 tinue (eruauntg,& will not be chaunged into fonnes, and per ehe 
 would eniop the gaods ofa ſtraunge father. They do all hinges 
 cleane out of oꝛder: wheras by the law thep ought to learne,that 
 thep are ſeruaunts, and vnwilling to doe chat which is good an 
 therefoze ould bp faith alpire to the face. of fonnes 
 
 by their owne works onelp. And therebp tbep poe alt rich: er | 
 per che ende of thelaw,and rive againg fatth and avace; vhere⸗ 
 unto if chep were not blind the law would direct and dꝛiue chen 
 And fo they continue älwapes; a blinde, blockithy and miferabie 
 people. Thele chinges Paule teacheth Rom.3. and 7, and de 
 freely pronounce that no man is iufkified before Goobpp u 
 of che lawe, adding noother caufe hereof, then — 55 
 knowledge ofſinne only commeth bp che law, Ilthou wilekiow 
 howe this commeth to pafle , conſider well fome one of Ca 
 brood, and chou (halt byandbp fee it verifien, Firſt he worker) bis. 
 workegaccording to the Tawe, with great griefe and la 
 pet be therewith confeltech, that heis uncertaine whether he 
 the ſonne of God, and holp. Dea he condemneth and curfeth 
 faith, as the moft pernitious arrogancie and errour of all others 
 and will continue in bis doucing vntil be be mate certaine bp hi 
 workes Here thou {eek plaintp chat (ach amaw ts not gor 
 
 ig counted acceptable before God, and his ſonne, pea he is 
 nemie of this faith ‚ and therefore of righteouſnes alſo: 
 fore neither can his workes be counted good, although thep 
 tend a faire thew of fulfilling the lawe. And thusisicealie: 
 derſtand that which Paule fapth: that no man is iuſtiſied befo 
 
 Gor by the workeg of the lawe. Foꝛ che worker mutt be tutities 
 before God, before he woꝛketh anp goodthing, although beter 
 men, which efteeme aman bp outward thinges, and not bp 
 mindsthep are counted righteous which applpthem feluesta: 
 boing of good wozkeg, For men iudge the worker bpt 
 
| * 
 THE- LAVV ANDVNDER GRACE, 287 
 
 God iudgeth che woꝛkes by the worker. Nowe the lirſt precepe 
 xequireth,that we acknowledge ¢ worihipone Gon, that ig, that 
 
 Ame truf and reſt in hun alone, which ta deede is the true faith, 
 Wwobhereby we become the fonnes of God. But how eafie ts it bp 
 this precept to know, chat une ts borh in bimof Cains baood, t 
 
 inchp ſelle, inaſmuch as both of pou wane ſuch a faith, euen by 
 
 pour one nature! which thou couldeſt not know but bp meanes 
 ofthistam, And thisisthat whith aul meaneth when be ſaych: 
 
 „That by the lauscommeth the knowledge of (inne. JQow thou Row. 3.20. 
 cant be deliuered from this euill of infivelitie, neither bp thyne 
 
 owne power , nop by the power of the lawe , wherefore all chp 
 
 workes whereby thou goeſt about to fatisfie the lawe, can be no: 
 
 hing but morkes’of the lawesoffarre leffeimpoprance, then that 
 
 ‘they are.able to iuſtiſie thee before God: mbho counterh them on: 
 Ap righteous, which trulp betecue in him, for thep onelp acknow- 
 
 ledge him the true God,are bis fonnes, and doe truelp fulfill the 
 
 Maw. But ifchou ſhouldeſt euen kill thp felfe with workes, yet is 
 
 it ſo farre of, that thy bart can obtaine this faich thereby, that thp 
 
 woꝛkes are euen a hinderance that thou cannot knowe it, pea 
 
 they area cauſe thatthoudoot perfecuteit. ccs. 9 
 
 Herceupon itis, that he that ſtudieth to fulfill the law without 
 
 faith, ts affltcten for the deuils fake, and not for Gods fake sand 
 ‚continuerh a perfecutour both of faith and of the lawe; vntill he 
 
 come to bint felfe,and doth plainly ceafle co truſt in him felfe and 
 
 vin bis omne workes;voch giue this glorp vnto Gen, mıho iuſt iſi⸗ 
 
 eth the vngodly, atknowledgeth him felfe to be nothing, and ſigh ⸗ 
 
 eth foꝛ Goo his grace, whereofhe doth now know, being taught 
 
 bp thelaw,that be bath ueede. Chen faith and grace come,and ſil 
 
 him being emptie, fatisfie him being hungry, bp and bp follow 
 
 mood wozkes,which are truely good: Neither arethey now the 
 woꝛkes of the lata, but of che ſpixit, of faith and. grace, and thep 
 
 mre called in the Scripturesithe workes of God , which be wor⸗ 
 
 keth in vs Foꝛwhatſoeuer wedo of omrowne power a ſtrength, All chat we 
 and is not wrought in vs by his arace,mithout poutitis a worke ; > Er 
 Iofche lawjanv auatleth nothing to tuffification , butis betheuill vere ae 
 
 and hated of God,becaufe of the infivelitie wherein it is done. A⸗ by the prace 
 
 gaine, whatfocuer be of Cains boop workerh, he Dott) nothing of God,is 
 fest — hart nothing freetp and wich a wilting mind. except he evill 
 ‚heagiewerchpred with fonie reward, ‘op be commanuded to doe 
 
 ay 
 
 
 
288 A SERMON ‘OF BEING” 'VNDER 
 fome fuch thinge , whereunto be ought orberwile to be ready of 
 him felfe : Euen ag’ an eutll and vnthziktie feruaunclutfereth him 
 felfe co be brought tons woke, vnles he be hyrꝛed with ateward, 
 oꝛ commaunded , whercunto be oughe ocherwile to be willing of 
 him elf. Nowe how unpleafaunt ts tt to a man to haue (uch fers 
 aunts? Gut chepof Cains brood be plainly ſuch, they would do 
 tia good woke at all, if they were not either compelled bpp feare 
 of bell,o2 allured bp the hope of pꝛeſent gosdthingesi@äiherebp 
 againe thou feek,thatthele haue nomindto p taw,thep gape on: 
 lp for gaine,or are moued with fearezwherebpthep bewyay them 
 felues that they doe rather hate the law from their bart; and hav 
 lever that there were no law at all: CAherefore it ig plainly mas 
 nifett,that they are not good,andconlequentlptharneicher their 
 ‘wopkes be good: for bow Hould eiull men woke good worked? 
 Moreouet thofe heir woꝛkes, which in apparance.¢ thew feeme 
 to be good, are either wꝛeſted from them by feare), 02 ave bought 
 ‘with promifes, An eutll bare can doe nothing that f fs good, But 
 this naughtines of the bart ¢ bnwillingnes to doe good,the lawe 
 -bempapeth when itteachech, chat God doth not greatly eteeme, 
 whatche hand doth, but what the hart doth: which, teeing it ha · 
 tech the law chat is good, who wil deny it to be molt cattl? Sure⸗ 
 Ip it is afinne to be againſt che lawe, which is verp oon, Chus 
 - therefore finned ts knowne bp thelawe jaccopding as ypaule teas 
 What the beth, forafinuch as we learne therebp, bowe our affection isnot 
 knowledge {et on that whichis good, which ought to terriſie vs, anv dꝛiue ds 
 offinne to ceaffe co truttin our (elues,and tolong afterche grareaf Gov, 
 
 < mind map become fu ch, asi igofit felfe reav⸗ to good things, and 
 workein vs. loueth the lawe, which voluntarilp, nocfor anp fearciof pimich⸗ 
 
 ment, oxreſpect of reward, bunbecaufe tevoth of it omneatcow 
 
 dike well of the law, and loue righteouſnes workech thoſe thinge 
 
 which are truelp good: By this meanes omelpione is made ofa 
 
 ſeruaunt a ſonne, of a ſſaue an heire. T TAhich mind and ſpirit thou 
 
 alt receiue by no other meanes, then by faich in Chꝛiſt as it is 
 
 ‚ before fpoken at —* * —* come to — * tert ot 
 Paule. 3060 One 
 
 Yerfei. “The heirc.as long, as hei isa ie ane 
 
 thing froma feruant,though hebe Lordofall. 
 @ De 
 
| THE. LAV. AND YNDER). GRACE. 289 
 , De propoundeth a ſimilitude taken of the cuftom ofmen. For 
 toe fee that the childꝛen, onto whom their parents haue left {ome 
 ance,be brought bp no otherwiſe therif they were ſeruants. 
 Thep are fende andclothed wich their qoovs ; butthep arenot 
 permitted to doe with chem, nor to vſe them accopding to their 
 owne minde, but are ruled with feare ¢ Difctpline of manerg,that 
 fo euenin their owne inheritance thep liue no otherwile chen ag 
 feruaunts. After the fame {opt is it alfo in (pirttuall things. Goo The fimili- 
 made vnto the elect acouenant, when he promifed that it Houlde van of Paul 
 come to pafle thatin the feeve of Abraham, thatis in Cheiſt, alt PPS 
 nations fhoulve be biefled, Gen,22, Chat couenant was after: 
 ward confirmed bp the death of Chiff, and revealed and publi: 
 he abzoad by the preaching of the Gofpelt. Foꝛ the Golpell ig N“ hes 
 no other thinge, then an open and generall preaching of this °P" 
 grace, that in Chritt bleſſing and grace ts layde bp for all men, 
 which fo many onelp thallreceiue ag hallbelceue, Nowe before 
 thatthis couenant ts trulp opened and made manifeft to men, the 
 fonnes of God liue after the maner of feruaunts under the lawe, 
 and are erercifed with the workes of the law, although thep can 
 not be tuftified bp them, tnafmuch as thep are ſeruile, and doe no: 
 thinge auaile to iuftificationas itis fapde befoꝛe: Notwithſtan⸗ 
 Ding , becaufe they are euen then predeftinate to life, when thep 
 are after the maner of feruaunts helde under the lawe, thep are 
 true heires of heauenly good thinges,that ts, of this blefling and 
 grace of this coucnant: albeit thep as pet doe not know, 02 enioy 
 it,but are wearied with workes no otherwiſe then other that are 
 bopoe of fapth, So at this dape thou mayeſt finde nota fetve 5: 
 which nowe hauing faith , as thep are the fonnes of Gov, fo doe 
 thep alfo eniope the grace of God inthe libertie of the fonnes, 
 when ag alitle before being downed in workes, thep knewe no: 
 thinge at all of faith „being in all thinges like vnto other hypo⸗ 
 trites. JReuertheles , becaufe they were before the foundation 
 of the woꝛlde appopnted of God vnto this fapth and ftate of 
 fonnes., thep were euen: then the fonnes of Gov before, wher 
 ‘thep were as petaltogither ignoꝛant of faith. Chere are lome 
 alfo which being as pet as tt were dꝛowned inworkes, are like 
 to feruaunts and thofe of Caing bꝛood, who notwithffanding be⸗ 
 ‘fore God are formes snd heires ‚which ſhall be brought onto che 
 faith of fonnes, leauing che fare of (eruaunts > fhall em: 
 am, j 
 

 
 Ba | 
 
 299 ‘A SERMON OF BEING VNDER 
 
 brace thelibertie and right of fornes, (hall ceafle fromthe works 
 ofthelaw,and come unto the inherirance of tuft fication, that be: 
 ingiuskßen bp gracesthep may worke freelp thofe things that be 
 geod;to the gloyp of God, and commoditie of their neighbours, 
 being farre from all feare,oz hope,as well of iuſtiſication, ag of 
 alliocher goodtbhings. Forthep hall then haue and poffeflei it by 
 
 the couenant of the Father confirmed by Chꝛiſt, x reuealed, pub⸗ 
 
 liſhed, and as it were deliuered into thew handes by the Goſpell, 
 
 The faithful 
 before Chri- 
 ftes cöming 
 had the fame 
 couenant 
 which we 
 hate. 
 
 "> through the onelpigrace and mercy of the Father, 
 
 This couenant doth Abraham and all the fachers,which were 
 endued with true faith, bad no ocherwife then we bane , although 
 before Chrik was glorified, this grace was not openlp publiſhed 
 and preached, Thep liued in like faith, and therefore they obtay⸗ 
 ned alſo like good things. They bad the fame grace, bleſſing and 
 
 couenant withhg,for there is one Father, and the ſame God of. 
 
 all, Zhou ſeeſt cthereſoꝛe that paul, ag almott i in all ober places, 
 fo here allo Doch entreat much of faith,that we are not iuſtified by 
 out works, but bp fatth alone, whereby not certaine good things 
 by peecemeale, but all good thinges atonce doe come vnto vs. 
 Foꝛ there is no good thing whith this couenant of God doth not 
 contapne init, tt giueth and brꝛingeth righteouſnes, faluation, 
 and Good hinrfelfe.Torkes caw not be done at once, but bp faith 
 the whole inheritance of God is togither recetued. From hence 
 alfo good workes doe come,bowbeit not meritorious , wherebp 
 
 thou mapft feeke faluation, but which with a minde alreadp pol: — 
 
 felling righteouſnes, thou mutt doe with great pleafure to the 
 
 profit ofchy neighbours. Forthou halt nowehauencede of nos 
 
 thing, being endued with fateh, which bꝛingeth all thinges , pea 
 furelp moe thingesthen one dare wih , much lefle can deferues 
 
 wherefore it isno meruell if (uch worke all thinges freelp , and. 
 
 fo vo unto their neighbour,as thep both beleeue and reiopce, that 
 
 Gon of his goodnes # bpp merit of Chri bath pone ontochem. 
 
 hat rewarde (houlde thep hope for , which alreadp baue all 
 things ? che ſhadow whereof thofe mott miferable ones of Caine 
 
 brood feeke bp their workes,but thep thal neuer find it, thep fob 
 
 low tt, but thep ſhall neuer come vnto it. 
 
 Ferfe.2. But is vnder Tuters and Gouenmers;' vntill the 
 
 ume — of thefather. | 
 
 Tuers | 
 
 
 
} THE .LAV¥. AND \VNDER- GRACE, ont 
 . Tuters and Gouerners are they which doe bringe bppe che 
 heire, and ſo rule him, and aber bis goods, thacneither he walk 
 Dis inheritance bp tiotous liuing, nepther bis goods otherwiſe 
 
 periſh o7 be confumed,, Chep permit him not to vle his goons 
 
 at his owne will 02 pleafure, but fuffer him to eniope chem as 
 
 rn 
 
 thep hall be needetull and profitable vnto him. Sirk, wbere- 
 as thep keepe bim at home , and informe him with good manerg, 
 what doe they elfe but prepare and inſtruct him, wherebp be 
 
 _ map mofte commodioufly andlonge enioye bis inheritance ? A⸗ 
 
 | grapne , the moze ſtraitely and feuerelp thep bringe him vppe, fo 
 
 muche greater deire thep irre vppe and enflame in him to come 
 
 | to, and eniope bis inheritance. Foꝛ as ſoone as he beginueth 
 ' to beof anp difcretton and tudgement., it can not be but grie: 
 | pousbnto him, to liue at che commaundementand will of an o⸗ 
 
 ther. Alter the ſame ſoꝛte ſtandeth the cafe of che elect, which The clea 
 
 are bꝛought vppe and.inftructed under che lawe, as under a Mai: sae 2 
 fter , to thelibertieof rhefonnes. Firſt che lawe profiterh chem pei as. 
 inthis , that bp the feate of it, and of the punilyment which tt vader a Tue 
 theeatneth, they are dꝛiuen from finne, at the leatt from the ter or Go- 
 
 outwarde worke ; leaſt chac the libertie of finning encreale a verner,. 
 
 uermuche, and remoue them from all religion of God, that 
 
 hope of faluation being pate, and God quite contemned, thep 
 
 fhoulderunne beadlonge without all feare into all kinves of e⸗ 
 uill, as {ome defperate perfons are wonttodoe. Agapne , the 
 lawe ig profitable to chem inthis, thatbp itthep are brought 
 vnto knowledge of them felues, and learne howe vnwillingly 
 they Itue onder che lawe , and that thep doe no goon at all with a 
 willing and readie mpnde agit becommeth fonnes, but with a 
 feruile and bnwilling minde ; wherebp thep mape eafilp fee, 
 what is the roote of this cull, and what ts efpeciallp nceoefull 
 
 vnto faluation, to wit a newe anda willing ſpirit to chat which 
 
 ig good. AMhich Turelp nepther the lawe , nor the woꝛkes of 
 the lame are ableto giue , pea the lenger and che more that thep 
 appipe them feiues vnto them, fo much moze bnwilling hall 
 thep finde themfelues, and with ſo muche moze griefe to worke 
 thofe thinges thatare good. Wereupon nowe they iearne, that 
 thep doc not latisfie the lawe, although outwardly they liue ace 
 copding ta the paelcript rule thereof: foꝛ as thep doe pretend co 
 obepe Ic in morke, fo inminde thep doc hate & wberefore in 
 ti, 
 

 
 
 
 292 SERMON “OF (BEING AVNDER 
 minde allo J remayne {inners , ‘although thep pretende them 
 
 feluesrighteougbp workes , thatis, thepare like vnto chofe of 
 
 Cains bꝛoode, andtobppocrites , ‘whole hande in Deede is com: 
 
 pelled to good 5 butthep haue a bart’, which as tt ig anenemie to 
 
 . the lawe, fo doch it verelp confent onto finnes , and ts miferablp 
 fubiect vnto them, Co knowe this —— them ſelues is not 
 dire lomet neater te telnet ae 
 
 ' Dereofiallo we map fee , howe fitlp Paule calleth ſuch con⸗ 
 The workes fkrapned. workes the workes of chelawe.- Forthep flowe not 
 ofthelawe. from a readp and willing hart , but ate enforced bp the lawe, the 
 
 harte declpning an other wape, Howebeit the lawe dothe not 
 require workeg alone 5 bat muche rather the barte it felfe, fo 
 that we might ſaye, notonely the wonkes , but rather the hatte 
 of the lawe: not onelp the handes of the lawe, but rather the 
 mynde, will; and all che frengeh of the lawe. Tthereupon it 
 is layde in the firtt yolaline of ehe bleſſed man : But his delightis 
 inthe lawe of God, and inhislawe doth he exercife him felfe 
 daye and night. Suche a mynde the tawe requirech in peeve, 
 
 but it giueth tt not, nepther can it giue tt of it owne nature, 
 
 ‘ wherchp tt commeth to paſſe chat whple the lawe continueth to 
 eractitof aman, andto condemnebim ag longe as be hath not 
 fuche a minde, as diſobedient to God, he isin anguiſh on eue⸗ 
 rp fide, bis confcience is qrieuouflp errified and wichout atl 
 countell and belpe. Chenin deede he is moſte readpe for grace, 
 Thetime and this is that tyme appoynted of the Father , when his ſerui⸗ 
 appoynted ype fhould ende; and he ſhould enter into the ftate of the fonnes, 
 of tic Far op being thus in diltrelle and terrified , feeing that bp no other 
 meanes he can audpde the condemnation of the lawe, be tur: 
 neth bintlelfe wholly to prape tothe Father for grace, be acs 
 
 knowlengeth bis frapltié, be confeſſeth his finne , be ceafterh. 
 
 to truſt in workes, and doth altogither , as it is meete, bumble 
 bim:felfe, perceiuing nowe full well, that betweene him and 
 a manifelf finer there ts no Difference at all but of workes, 
 that he hath a wicked harte, euen as euerpother finner bath. 
 Deait map be that ſuch hypocrites doe farre moze hate the lawe 
 in their harte, then thoſe famous ſinners, which are euenag 
 it were Drowned in finnes $02 whple thete are euen weary⸗ 
 ed with the wozkes of ſinnes, and doe trye the filthines of 
 ehem, it oſten tymes commeth topalte, that ebep doe infome 
 pare 
 
} THE LAVV AND VNDER GRACE, 293 
 
 fi partloath and detett chem, then as thofe righteous ones doe al 
 waies thinke thofe chinges that hep haue not tried, to be more 
  fweete,neither can they beleeuep there is fo much wall in finneg, 
 whereof thep are bp nature inflamed with fuch a defire ; & there: 
 foreag thep Doe moze carneftlp loue finne , fo confequentlp chep 
 Doe much woꝛſe bare the law, which ag a certaine (cholematter, 
 is alwapes againft cheir deſire. 
 Moꝛeouer forafmuch ag che condition of mans nature is (uch, 
 that it igable to giueco the lawe workes onely, and not the 
 hart, who doth not fee howe greatly it is contemmed of ug ? An Hypocritical 
 bnequall diuifion truclp , ta devicate the bart, which doth incom: dealing. 
 parablp ercell all other chinges, tofinne, andthe bꝛutiſh hanve 
 to the lawe: which ts nothing els,but to offer chaffe to the lawe, 
 and the wheat to finne: the ſhell to God, and the kernell to Sa: 
 tan, So that commech to pafle which is inthe Golpell, that the 
 wickednelles of him, which is in thy iudgemẽt a defperat inner, 
 are counted as a more, and thine , which ſo plapel the bppocrite 
 are counted as a beame. Ff this eutll be added hereunto,that luch 
 bppocrites doe not fee abeame in their epe,but being blinded Doe 
 perleuer in their accuffomed woꝛkes, not marking this their in- 
 ward abhomination of the bart, thep byandbp burt forth to iudge 
 € condenine others,thep deſpiſe finnerg,ag he did in the Gofpell, 
 thep thinke them felueg not like onto chem, thep are not ag other 
 men are, thep thinke them (clues alone godly and righteous. 
 Chole vngodlines ifone reproue,¢ ag it ig meete,bemrap, thep 
 byandby are in arage and furie,and fticke not to kill innocent A⸗ 
 bel,and to perfecute allchofe that follow the truth. And thep will 
 - feeme to doe that tonefend good wozks,and to obtaine righteoufs 
 nes , neither doe chep promife to them felueg a finall reward for 
 this,inafmuch ag thep doe, as they fap, perfecute heretikes ‚bla: 
 {pbemers, them which befenuced ¢ doe ſeduce with mifchicuous 
 errour , which labour to ſeduce and plucke euen them from goon 
 works. Here thou maiſt {ee chat that (heweth it {elfe, whatfocuer 
 the Scriptures attribute to chefe men being ſurely moſt peftilent 
 fpiritg,to wit, that thep are a generation of bipers,and ſerpents. 
 They areno other but of Caing bꝛoode, and lo they doe continue, 
 feruauntg thep are,and eruauntsthep doe remaine. 
 But thep whom God bath cholen Abels and fonneg,dolearne what the 
 bp thelawe,bome vnwilling a hart thep en ehelawe ‚tbep! * workerh 
 
 he cle, 
 
 
 
* = 
 294 A SERMON OF BEING VNDER | 
 
 kall from their arrogancie, and are bpthis knowleogeofehem 
 felues which the lawe bꝛingeth; brought euen vnto nothing in 
 their owne eyes. Then byandby commeth the Goſpel, and lifteth 
 them vp being humbled, whereby the. Lord giveth bis grace vn⸗ 
 to them thus catting downe them felues, and endueth them wich 
 faith. Dereby they recetue that coucnant of the eternall bleffing, 
 and the holy Ghotk, which renueth their hart, that noweitis de⸗ 
 lighted with chelawe, bateth finne, and ts willing and readp ta 
 poe thole thinges that are good: And bere nowe thou maf fee 
 not the workes, but the hart ofthe law. And thts ta the verp time 
 appointed to the betre af the Father, whenhe mu be no lenger 
 aferuaunt but afonne, and doth now begin to be led by a free {pts 
 rit, being no moze kept infubiection onder Cuters and Gouer: 
 ners, after the maner of a ſeruaunt. Ahich is euen that that Paul 
 teacheth inthe wordes following, 
 
 — — 
 
 Verſe 3. Euen ſo, we when we were children, were in 
 | bondage vnder the rudiments oftheworld.: : 
 
 Whatisto . Bpthe wozve rudiments chou mapt vnderſtand here che firſt 
 bevnder- Principles 02 lawe written, which are as tt were the firſt exerci: 
 ftood by this fes and inftructiong of holy erudition, whereof itis ſpoken alfa 
 word,rudi-  ¥)eh,5;As concerning the time ye ought to be teachers, yet haue 
 —— yeneede againe that we teach you whatare the firſt principles 
 orrudiments of the word of God. And Coloſ.2: Bewareleaft 
 there be any that fpoyle you through philofophie and vaine de- 
 ceit, through the traditions of men, according to the rudiments 
 of the world. Again Gal.4:How turne ye againe ynto impotent 
 & beggerly rudıments,whereunto as from the beginning ye wil 
 be in bondage againe ? ye obferue dayes & moneths, &c. ere 
 The law cal- as it Were in contempt he callech che lawe rudiments „he addeth 
 led beggerly alfo,impotent,¢ beggerlp, both becaule it is not able to perform’ 
 rudiments, that righteouſnes which i¢requireth, and allo fo2 that it maketh 
 andwhy. men indeede poore & impotent, For whereas it earneſtly requis 
 vech a hart and mind giuen to godlines, and nature ts not able ta 
 fatisfie it herein,it plainly maketh man to feele bis pouertie,and . 
 to acknowledge his infirmitie, thatrhat is bp righe required of 
 bim, which be not onlp bath not but alfo ts not able to haue. Here 
 unte pertainerh that which aut hath lett written 2,€02.3: The 
 lecter killeth, bat the {pirit giuech life. J ER 
 Moreouer 
 
 
 
| ai 
 . THE LAVV AND ‘VNDER GRACE, 205 
 
 Moꝛeouer Paule calleth chem che rudiments ofthe woꝛld, foꝛ The rudi- 
 that all chat obleruing ofehelawe, which men not pet renued by Mere > 
 > thelpivicdoeperforme, doth confit in woꝛldly chiiges , to wit, pated. 
 inplaces, times, apparell, perfons , veſſells, and fuch like. 
 But faith rekech inno woꝛldly thinge , but in the onely grace, 
 wooꝛde, and mercy of Gov, neither voth it make aman righte: 
 ; aus and late by anp outward thing, but onelp bp the inuifible and 
 eternall grace of God: Wherefore ic counteth alike, dayes, 
 meates , perfons, apparel, and all chinges of this woꝛlde. For 
 none of thefe bp tt felfe noth epther further 02 binder godlines 
 efaluation , as it doth the righteoufnes of thale of Cains brood, 
 which is ag tt were tpedto thefeoutward chinges. Faith there: 
 fore velerueth nothing leſſe then to be called the rudiments of the 
 worlde, by which we obtapne tye fulnes of heauenly good 
 thinges: and albeit it be occupied alfo in outward thinges , pet 
 is it addicted ta no outward thinge,but doth freelp in all thinges 
 that which it ſeeth map be done tothe glorieof God, and profit 
 of ourneighbours, alwapes continuing free and the fame, and 
 pet is made all thinges to all men, that fo the conuerfatton theres 
 of map-want all pecultar refpecte and difference, Tith thofe 
 of Cains bpoovit agreeth nepther inname, nor in anp thinge: 
 one oſ them eateth fleth , another abftapneth fromit: one wea- 
 reth blacke apparell, another white: one keepeth this dap ho- 
 Ip,another thatzeuerp one hath bis rudiments, onder which be is 
 in bondage: all of them are addicted to the chinges of the world, 
 which are fraple and perth in an houre. Tiberefoze thep are no 
 other but ſeruaunts of the rudiments of che worlue , which thep 
 call holy orders , godly opdinaunces, and wapes to goe to bea: 
 uen. Againſt thele Paule Tpeakech Colof.2 : V Vherefore ifye 
 be deade with Chriftfcom the rudiments of the worlde, why 
 as though ye liued in the worlde, are ye burdened with traditi- 
 ons? As, Touchnot, Taft nör, Handle not: which all perish 
 wich the-vfiig , and’are after the’ comtnaundements and do- 
 ctrines of men. VVhich thingeshaueindeede'a shewe of god- 
 lines , when as they. are meere fuperftition., whereby the mind 
 isin vayneprefled downeto thefe outward thinges, &c. Bp 
 thisand other places aboue mentioned it ig plapne, that all Mo⸗ 
 nafferies and Collexes , whereby we mealule the fate of fpiri- 
 twuall men as toe:calithem:j doe plaintp Bier with the Golpel 
 ae iiii. 
 
 
 
N 
 
 
 
 
 
 296 A SERMON OF BRING VNDER 
 and Chꝛiſtian libertie, and chat therefore it tg much moze daun⸗ 
 
 | 
 
 gerous toliue in theſe kindes of life, chen among mo propbane — 
 
 men, Foꝛ all cheir things are nothing but rudiments ¢ ordinaun: 
 
 ces of the world, confifting inthe difference and vſe of apparell, — 
 
 places,times,and other prefentchingeg, whereunto fleeing thep — 
 are fo addicted, that thep hope bp them to attaine righteouſnes ¶ 
 
 N 
 
 faluation, faith is made no account of amongett them,netther are 
 they Chrilkiang,but in name, wherefore all their life and holines 
 
 is meere finne,and moft deteftable hppoerifte, 
 Stig needeful therefore, that thep that are oceupied infuch 0% 
 They 9 dinaunces, fhould aboue all other men moft diligently looke onto 
 she rudimers them (elues,that they truff not co thefe opdinaunces, that they be 
 of the world, NOt too much addicted vnto them, but that thep doe perfeuer in & 
 oughtmof free faith which ts typed to none of thofe outward thinges, but re⸗ 
 diligently to. ffeth in the onelp grace of Gov. For the fayꝛe ſhewe of life € fap- 
 —— ned holines, which ig in thoſe oꝛdinaunces, doth wich a merues 
 Rem NS" qus and ſecret force witho2aw from faith,moze then thofemani- 
 feft and groffe finnes,wherof open finners are gilty, and doth ea⸗ 
 filp make men fuch ag Paule here (peakech of: VVhenwewere 
 children,we were in bondage vnder the rudimäts of the world, 
 that ig, when we were ag pet ignozant of faith and mere exerciſed 
 onelp with the workes of the law, we did thoſe outmard works of 
 the law,cöfiffing in woꝛldly things, but with an vnwilling mind, 
 and with no faith, hoping that bp thefe rudiments of the worloe 
 we ſhould obtaine faluation,wherfore we were no other then fer: 
 uaunts. Rewe this falle and feruile opinion faith alone taketh as 
 wap, and teacheth bs co truſt vnto, and ref vpon the onelp grace 
 of God, whereby at once is giuenfreeln that which is needekull 
 to worke allthinges. For thele workes of the lawe, tf that falfe os 
 pinion were awap,were not til of chem ſelues. 
 
 Verfe4. But when the fulnesof time was come, God 
 fent forth his Sonne made of a a woman, ane 
 made vnderthelaw. : 
 
 Verfes. hat he might redeeme them which werevn- 
 
 ler the law,that we might receiue the ——— 
 
 on of she fonnes, , | 
 After ipa * beaut gi ——— faith exiles 
 come 
 
Ir 
 
 f 
 
 is 
 
 f 
 
 THE LAW AND VNDER GRACE, 297 
 
 | ‚come to bs bp the Law,neither that we can deferue it bp nature, 
 
 he thewerh bimby whom weobraine true righteoutnes # faith, 
 and which is the autho? of ont iuftification, Now this could nat 
 come vnto bs Without anp price, for it coft a berie great pice, 
 euen the fonne of Gon: The Apottle therefore fapth : When the 
 fulnes of time was come, thatig, when the time wag ended, that ; 
 
 The fulnes 
 of time hcw 
 it is to be vn- 
 
 | time, 3 fap, wherein it behoued vs to line childꝛen and feruaunts derftood. 
 
 vnder the vifcipline of the Lawe, Cibherefore the Waifter of fene 
 - tences bath erred here, who interpreted the fulnes oftime , the 
 time of grace, which began at the birth of Chriſt, plaine contra: 
 rie tothe Apoſtle, who whereas he bath wꝛitten, the fulnes of 
 
 _ time, this man bath interpzeted it,the time of fulnes. For Paul 
 
 fpeakerh of thetime , which was appointed of the father to the 
 fonne, wherein be thould tiue under tuters, Now as this time 
 Was full cometo the Jewes and ended, when Chzift came inthe 
 fleſh, fo is tt vatlp fulfilled to others , when they come bnto the 
 knowledge of Chri, and do chaunge the feruitude of the Lawe 
 
 with the faith of the fonnes, And this in deede is that comming, 
 
 whereby alone we obtaine the libertie of fonnes , without which 
 that eorpozall comming would auaile nothing, For Chrift euen 
 forthis cauſe hath come vnto vg , tharbelceuing inhim ‚we map 
 
 - bereftored to true libertie,bp which faith thep of the aunciẽt time 
 
 alfo abtainen the tibertie of the (pirit. And fo, whereas he houla 
 come to the holy men of olde tiine,be cameeuen then, foralinuch 
 ag bp kaith they felt him to be their crue Sauiour and Deliuerer, 
 howbeit he is not per come to our Hewes, alchough bets gone 
 awaye againe in body long fince = for they? do not beleeue in him, 
 All from the beginning of the world toche end mutt truſt vnto 
 the comming of Chai, whereby alone ſeruitude ts: chaunged 
 
 with libertie, but pet by fayth, either in Chait being:to come, - 
 agit wae before he mas bozne: iorinhimbeing come, ait ig « 6h 
 now. therefore as fone as thou beginneſt to beloenein Chaiſt · 
 
 he commeth vnto thee a veliuerer and autour ; now the time 
 of bondage is ended, that: is, as the: Apottle Gpeakeh 3 —— 
 thereokis come. ) 3.3 
 
 This place furelp ig verie copfoug,and —— init diuers 2! 
 
 thinges mott wopthie to be knowue, fo chat Igreatly feare, that 
 Aalen be handled of vs according zo:cheoopchinds thereof. 
 Foz it teachech that it isnot ſuſſicient tobelegue tyar-Ch pais 
 
 gilt 
 
Why it was 
 
 God fhould 
 be made ma, 
 
 Chrift a di- 
 ſtinct perfon 
 from the Fa- 
 ther. 
 
 Chrift verie 
 
 man. 
 
 
 
 requifite that 
 
 298 _ A SERMON OF BEING VNDER 4 
 
 come , but that we muff alfo beleeue thathe wagfent of Gov, is 
 
 the fonne of God , and alfo verieman, bozne of a: Cirgine, who 
 
 alone hath fulfiHlen. the Lawes and that not for himfelfe, but fog 
 
 ve, thatis,for our faluations fake: Let vs wep and conſider theſe 
 thinges inorder. Firkitig fuffictentlp taught inthe Gofpell of 
 
 Iohn, that Chꝛilt is the fonne of Gov, and wag fent of Gov, 
 
 which he that beleeueth nat ig ina mott miferable caſe, as Chriti 
 bimfelfe pronounceth Joh. 3: Except yebeleeue charılamche, 
 ye shall dye in younfynnes, And Joh. : Init washfezandxhar — 
 life wasthe light of men. Foꝛ this:caufe the mynde ofmannei« 
 ther may nor ought co entoy any otherthing then that ſoueraigne 
 good, fo, that it fhould be ſatiſfied wich anp other then with it, 
 whereof it was made ‚and which de che fountaine of all good 
 
 - thinges swbereforedt isnot che williof God that we ſhould hes 
 
 leeue or repofe our truſt in any otherthing, neither doch this hae 
 nout belong, to any other, And therefoge Gov himfelfe ioyned 
 bimfelfe taman, being made man schat he might moze fopciblp 
 alluremen into him ,and ftirte chem: bpto beleeuc in him . Mo 
 Good, could come vnto Goo hereby ; huc it was necellarie for ve 
 that be ſhould be made man, leſt that we ſhould beleenertwanp. 
 other thing thẽ in God alone. Foz if we ſhould belteue in Shit, 
 and not in Gop 5 as: Gov ſhould be vepriued of his honousy-fo 
 fhould we be peprinen of life and faluation, For we mutt belecue 
 inone God, who isthe berte truth , and we without hin can net: 
 ther liue, noꝛ obtaine faluation. Tihbereas thereforeithe Apottle 
 Tapth’s God fent forth his Sonne, tt is thereby mantfett, that he 
 was, before he came and mas mademan, Now if he be a fonne, 
 he is moze then a man oꝛ an Angell, which ſeeing they are the 
 biabeft creatures, ſurely he ts allo true God. Foꝛ to be the fonne 
 of God is moꝛe then fo be an Angell, as it is els where declaren, 
 Againe ,feeing that beis (ent of Gor, anvishis ſonne, be mu 
 needes be another perfon, And ſo the Apoſtle teacheth heresthat 
 the Fatherand the Donne are one Gov, and two — ‘of 
 the holp Ghoſt it ſhalbe ſpoken hereafter. 
 
 The fecond thing which ought here to be confivered,, bes 
 Cit is veriemanandthe fonne of man. This Paul teacheth, 
 when he fapth: madeofawoman. Forfurelp that thatig made 
 oꝛ borne of awoman, is man: moman by nature bꝛingeth forth 
 noching but vente man⸗ Chis it is neceſſarie a 
 
 € 
 
J 
 THE LAW AND VNDER GRACE, 299 
 
 | the Loy himfelfeveclareth Joh. 6, inthefe woꝛdes: Except ye 
 | eate the flesh of the fonne ofman,and drinke his blood,ye haue 
 nolifeinyou. Burto cate and dpinke his ich and blood, ig no: What itis co 
 thing els but tobeleeue, that Chꝛiſt tooke thele vpõ him in Deed, cat & drinke 
 and did alſo yeeld them to veath fozcur fake, This te that coue: (P< Hs! and 
 naunt which was pꝛomiſed to Abꝛaham: In thy feede shall all 3 
 ; the nations of the earth beblefled. Gen, 22, Chꝛiſt is this feede, 
 " and therefore the true fonne of Abꝛaham, bis fleſh and blood, 
 VHereupon it appeareth that they preuaile nothing; which make We muft 
 - @proper waye onto themfelues to God, bp their owne workeg come voro 
 and goblines , and neglecting Chrilt ſtriue to come directly vnto ape 
 Gon, asthe Curkes and Jewes doc, This Chait alone is the - 
 inediatour ¢ bleſſed feede , bp whom thou mul receiue bieffing, 
 ocherwile thou thale continue for euer in malediction, Thig coues 
 - nat of Gon thal not be violated ofbecaufe any. Chus Chri him: 
 felfe ſayth, Joh.6: No man commeth to the Father, but by me. 
 The nature of Godis otherwile bigber ‚chen that we are ableca 
 attaine bnto tt, wherefore be bath humbled himfelfe to bs , and 
 taken bponbim that nature, which is beſt knowne and mot fa 
 . miliär bntobg, to wit, euen our owne, Were he looketh for vs: 
 bere he will receiue vs: he thacwill ſeeke him bere, thall ſynde: 
 be that will afke bere hall be beard: here is the throne of grace 
 and the true mercp feate, from which none ig dziuen a2 thouft 
 which 1 true faith reſorteth onto tt. Chep which do here neglect 
 him ‚as though he were made mar for nought, and in the meane 
 fon do without aniedtatour pꝛaie unse Goo, wha hath created 
 eauenandearth , they thall pray in deede but none thallbelpe 
 them: they thall crie, but none ſhall heare them. 
 The third thing which is here fetforth onto bs to beleeue, ig, 
 that Marte the mother of Jeſus is a virgine. Chis Paule affir- er — 
 meth when heLaprh, that he was made of a woman, not oka man Yysine, 
 as other are wont. Chis ts that one man, which was boꝛne one? 
 ly of awoman. De would not fay, ofa virgine, for charabirgine wy Ponte 
 ig nota name of nature, but a woman ſignifieth a ſex and certein rather (aide 
 conditions whereuntott belongeth tobe with childe, and to bꝛing that Chritt 
 forth, that is , todo the partes of a mother. Seeing therefore "2° made Hr 
 that Marie was a mother inveeve,the is rightly called a womã. Sr une 
 For the bꝛought forth fruite una ng, which belongeih to a mo — 
 ther, and not to a virgin, although ſhe bꝛought te torch alone, 
 
 
 
300 _ A SERMON OF BEING YNDER 
 
 inithoutthe meanes of man, wherein the was declared both a 
 fingular virgin and woman. But becaule it tg of greater impoze 
 taunce to the Apoſtle, and onto all vs, that Marie is a woman, 
 and thereby the mother of Chait, chen that the isa birgine ‚for 
 that this is onelp an opnament onto her, but in that the was a wor 
 man the broughe forth him which is faluation vnto all, for this 
 caule Slap ‚che Apoftle callech her rather a woman then a vir: 
 gine, Neither waste conlidered in choofing ber, that the was a 
 birgine, but that (he was a woman : fo2 that the being a virgine 
 Why it be- became amather „the caufe wag ‚for thattt behoued that Chꝛiſt 
 - houed that ſhould be boone without ſynne, and therefore without the coms 
 A mirtion of man, Foꝛ of the ſeede of a ſinfull man, nothing could 
 be avirgine, be bozne, but that which ts deliled with ſynne: hut it behoued chat 
 Chait ſhould be chat bleſſed ſeede, whole blefling ſhould be pous 
 ren forth bpon all, ag the maner of che diuine couenant required, 
 Ahereupon it is gathered, that Chik could not be borne of che 
 feede of man, for that all men are bp nature under the curfe, for 
 how thould bleiling be pꝛomiſed to come unto all bp Chait, if all 
 were not fubiect to the curfe ? 
 
 Foralmuch chen as the couenant of Gov promifen to Abꝛa⸗ 
 ham, did requive hele two thinges , both that Chr ould be 
 the crue fonne of Abraham, chat is, bis feede , bis true fleth anv 
 blood, ¢ that alfo he ſhould be boone pure from ſynne:this meane 
 wag inuented, that he ſhould of Warie being verie woman anv 
 the daughter of Abraham , be boone verie man, andthe right of: 
 Ipring of Abraham: and alla that he ſhould be borne without the 
 commixtion ofman, abirgine being conceiued with child bp che 
 onelp meanes of the holy Ghoſt; that being full of blefling , be 
 might deriue the fame vnto all beleeuerg , So was the couenant 
 of Gon fulfillen on either finesand it came to pafle,that Chpit bee 
 came both the true ſeede of Abꝛaham, and pet free from all con< 
 
 - tagion of Adam ‚and is alfo the autho2 ofeternallbleffing to thé 
 thatbeleeue, CCiberefore although Marie be holily to be reues 
 renced bp the name of virgine, pet byno comparifon greater ree 
 uerence ig Due Onto her then bp the name of woman, for thather 
 mo bolp members,inalmuch ag (he was a woman, were aduati- 
 
 ced vnto chis dignitie „ehat they were ag meanes toward the fule 
 filling ofthe holp coucnant of God, and bp them be was brought 
 forth , which was to put awape all curfe from them that — 
 
$ THE LAW AND VNDER GRACE, 301 
 in him „that fo he mighe be both thebleflen feede of Abraham, 
 and the bleffen frute of che wombe of Marie. Unto which benes 
 Fite the onely virginitie bad not bin (uflicient, pea te bad bineuen 
 ‘bnproficable. 
 
 che fourth hing whereof the prefent place of the Apottle 
 Doth avmonith bs, is, that Chri hath ſatiſſied che Lawe for ve, 
 hich be allo wirneflech of himſelfe Matth.5: Jam not come 
 
 
 
 
 couenant requireth: for tfbp thts leede of Abraham all men muft 
 beveliuered from the curle , ic is neceflarie that bp it the Lawe 
 be fulfilled. For asmenarebp nature the children of math,anv 
 ſubiect to the curſe, fo it muff needes be accurfed, whatſoeuet 
 thep doe „for itis before proued at large, thathe which is euell 
 bimnfelfe’, can worke nothing that is good: likewiſe that we can 
 do nothing that God will approue, vnles we our felues be appro: 
 ued of him before sand feeing that the Lawe requireth the heart, 
 which can not be performed of them , which are not ag pet rege: 
 nerate bp che {pivit, it mutt neeves be, that all che fonnes of Adam 
 are giltie oftranfgrefling the Lawe, and vnles, whereas thep 
 themfelueg are not able,an other,to wit Ch rift, ſhould performe 
 that which the Lawereguirerh, and fo ſaciſfie the Law for them, 
 thep thould altogicher perith bp che curfe of the Law. But when 
 as Chrift, going about ta fhewe, that the heart ts required of the 
 Lawe,/ did condemne the workes which proceeded not from a 
 heart thatis godlp and confenting unto the Lawe , be was accu: 
 fer of the Pharilees that he was come to deſtroie the L awe. Bes 
 cauſe therefore he would take awaye this falle opinion of him⸗ 
 felfe, he ſayd: Thinke not that lam cometo deftroy the Lawe, 
 for lam not come to deftroie, but to fulfill the Lawe: pea and I 
 Will giue a ſpirit onto them that be tine, which thal tultifie their 
 heart bp faith, and incline it vnto true good warkeg , Che fame 
 is vſuall with Paul allo, tho, Rom. 3, when he had reiected che 
 wopkes of the Lawe , and extolled faith , aunfwering fuch an ob⸗ 
 tection; faich : Do we then make the Lawe of none effect ? God 
 forbid: yea we eftablish the Lawe. For we teach that the true 
 fwlfilling of the Lawe is bp Chait. Che like alfo is wont to be 
 obiected to bs , as though we did forbid good workeg , when we 
 diſallow monatteries with their workes ; # teach that they mu 
 fit bp faith become goon and approned of God; whereby thep 
 
 to deftroye the Lawe, bur to fulfillic. This alfo che reafon of the Ic was need- 
 
303 A SERMON OF BEING, ¥NDER. ! 
 map afterward do true good workeg , by which both their flech 
 wi ‚map be chafiled,and their neighbours edified, se 
 
 here we mu note mozeouer , chat the Lawe can be fulfillen 
 of noman, but of htm which being free fromthe Lawe, isıno 
 Moe vnder it. Te mut accuome our felues alfotothe maner 
 of Paules (peeche, that we map know afluredlp who ig under 
 Who be vn- the Lawe, and who is nor under the Lawe. As manp cherefoze 
 derthe Law. ag worke good wopkes, becaufe the Lawe bath (ocommaunded, — 
 | being brought thereunto eicher with feare of puniſhmẽt, op hope 
 of reward, are vnder the Lawe, and are compelled to bo good 
 thinges andtobe honeſt, being not brought hereunto of cheir 
 owne voluntarie will,CUiperefore the Lawe bath vominion ouer 
 
 them, whole feruaunts and captives thep are, Mowfuchareall 
 
 men, that.are not pet regeneratebp Chri , which eucrie one 
 
 map ealilp learne with himfelfe bp erperience, euerie mang own 
 
 conſcience ſhewing tt vnto him, Gite allfinde our felues fo affecs 
 
 ted, that if no Lawe did bege vs, & both che feare of punifhment, 
 
 and hope of remard were awaye, and it were plainly free for bs 
 
 todo what we liſt, we would Do altogether chofe chinges that are 
 
 euell, and omit che chinges that ave goon, efpecially either tens 
 
 tation mouing bg „or occalion prouoking bs, But now, foraß 
 much asthe Law flapech vg with che threatninges and pꝛomiſes 
 
 thereof, we do oftentimes abftatne from euell thingeg , and Do 
 thofechinges that be good , howbeit we do them not for the loue 
 
 of goodnes,and hatred of euel,but onelp for feare of puntthment, 
 
 and relpect of reward; wherefoze being left wholy to our ſelues, 
 
 we are feruauntg of the Lawe ‚neicher do we heare it anp other. 
 
 wile,then feruaunts do their bard and cruell maiſter. Ha 
 They which But they chat are not under the Lawe , thatis, are not fo a 
 are not vn- aint their wills in{ubiection under the dominion thereof , thep 
 der theLawe of thetr owne accord Do good workes , and abftaine from euell, 
 defcribed , of heing neither terrified with p threatninges of the Law, noꝛ allu⸗ 
 J— red wich the pꝛomiſes thereof, but euen for that they do of their 
 eye ¶ voluntarie will beare a loue cobonettie , and hate that which is 
 diſhoneſt, and are allo from their heart delighted with the Lawe 
 of God, fo that if there were no Lawe made, notwithtanding 
 thep would defire to line no otherwile then the Lawe commaun- 
 beth: as , to ſhun thofe chinges that be euell, and applie them: 
 {elues to honeſt ſtudies and erercileg. Chep that are ne ‚are 
 dunes, 
 
 
 
THE "LAW AND VNDER GRACE, 303 
 ſonnes, whom not nature , but that onely bleſſed feede of Abas 
 bam, that is, Chrift, could make ſuch, renuing by bis grace anv 
 fpirie the beartes of them that beleeue in him, Mherelore not to What ic is, 
 be vnder the Lawe , is not, to be free from che Lawe, that they nottobe vn- 
 map do thofe things that are contrarie thereunto , and omit thofe der the Law. 
 _ thinges that are good, but itis to do good thinges and abftaine 
 p from wicked thinges, not through compulfion or neceflitie of 
 the Lawe, but by free loue and with pleafure,euen ag ifno Law 
 commaunded them, and thetrowne nature bꝛought them bereun: 
 to, agin deede it doch , howbeit che new nature of the ſpirit, not note 
 that olde nature of the fey. Foras there is neede of no Lawe A Gimilitude. 
 for the body, which map compell it co eate,to dꝛinke, to digett, to 
 fleepe, to go, toftand , tofit, andto do the other workes of na: 
 ture, for that itis readp co do them of it one nature, when the 
 cafe fo requireth,and when it ig meete, without all reſpect either 
 ‚ofreward o2 puniſhment: and map not bnfitip be ſaid, as concers 
 ping thefe thinges, nottobe onder a law notwithtanding there. 
 upon nothing lefle folowerh , then that ic doth therefore abftaine 
 fromfuch workeg , vnto which indeede it fo much move appliech 
 it felfe as they are leſſe connnaunded,and are moze naturall vnto 
 it: Alter the fame fore altogither doth the godly man behaue hime 
 felfe concerning the workeg of godlineg,he is carted to the Doing 
 of chem bp that big new nature of the ſpirit, albeit there were no 
 late at all,and all both hope of reward, and feare of punithment 
 were awape, This onelp is the true libertte of a Chriftian man, 
 and the veliueraunce of htm from the lawe , whereof Paul (pear 
 keth 1. Tim,ı: The Lawe is not giuen vnto a righteous man. 
 Cbich is as much ag if he had fato: A righteous man of bis 
 owne accord Doth good thinges, and abffainerh from evell, ha: 
 uing no regardeither of reward or of punifyment, Che fame 
 thing alfo be meaneth by that faping Rom. 6: Ye are not ynder 
 the Lawe, but vnder Grace, that is, ye are fonneg,not ſeruaunts: 
 Pe liue holilp, being compelled 07 enforced with nothing, but of 
 pout free and of it felfereadp will. To the fame edect pertatnerh 
 that faping alfo Rom.8: Ye haue not receiuied the fpirit ofbon- 
 _ dageto feare againe, but ye haue receiued the Spirit of adop- 
 tion of the fonnes. Che Lawe maketh a fearfult, that is, a right 
 fertile and cainith ſpirit, but Grace gineth the free (pirte of 
 fonnes, like vnto Abels,bp Chik the bleſſed (eede of Abraham. 
 re 4 
 

 
 
 
 
 
 * rc? — 
 
 304 A SERMON OF BEING VNDER 
 
 | 
 
 Mhereol the 51. Plalme ſpeaketh: Stablish me-with thy free — 
 
 {pirit.CCibereupon in the 118. Plalme eChriftian people are fain 
 to be of a free will, (3 jaca Beas otal 
 
 Moꝛeouer Chritt hath lo fulfilled the Lawe, that he onely of 
 all mankpnoe bath of bis owne accozd larılficd it , being with no 
 thing compelled o2 enfozced thereunto,neither is any other able 
 
 to do the fame, vnles be receiue tt of him, and by him: And there: 
 
 J 
 
 fore aul fateh here ; He was made, vonder the Lawe, thathe 
 
 might redeeme them , which were vnder the Lawe, The fifte 
 thing therefore that Paul bere commendeth vnto vs to be belees 
 Why Chrift ued, ig, that Chrift for our fake was made under the Lawe, chat 
 
 was madevn- be might deliuer vg from the bondage of the Law, and of vnwil⸗ 
 
 derthe Law. ting feruauntg make bs free onnes: whereupon be faith: Thar 
 he might redeeme them which were vnder the Lawe, that is, 
 might deliver them from the Law. Now he deliuerech from the 
 Lawe bp the meaneg aforefatd, not by deſtroying or vtterly abo» 
 
 HowChrift liſhing the Lawe , but by fulfilling ie, and giuing a free fpirie, 
 
 deliuereth Which Hhall do all thinges willingip , without anp refpect either 
 ro the Law. pF the thꝛeatninges 02 the promifeg of the Lawe, no otherwile 
 then if chere were no lawe at all giuen,and ts carted thereunto of 
 his owne nature, After which [ort Adam and Cue were effected 
 How the fpi- before thep bad Ipnned, But bp what meanes is this ſpirit giuen 
 rit of libertie  Jihercie gotten ? No otherwife then by fatth. For he chat truly 
 isobtained. Heleoueth, that Chrilt came for this caule, that he might veliner 
 bs fromthe Lawe, and that he hath deliuered him already, be, J 
 fap, hath in deede receiued the ſpirit of libertie, and doth berilp 
 obtaine that which be belzeueth : for both faith and this ſpirit of 
 fonnes come togither.C Ahereupon Paul ſayth here: chat Chik 
 hath delivered bs from the Lawe,for chis,that we might recetue 
 the avoption of che fonnes : both which come bnto vs bp faith, 
 
 Thus therefore we haue chole fiue thinges, whereof paul admo⸗ 
 
 nithed vs tn this fo plentifull and fruitfull a place, | —J— 
 Aqueſtion. But here riſeth a queſtiõ:Foñoꝛaſmuch as to be vnder the Law; 
 ig to be ſubiect to the Lawe by compulſion, and to obey the Lam 
 no otherwiſe then vnwillingly, fo chat none of them which are 
 vnder the Lawe, are able to latilfie che Lawe , why Paulfapch, 
 The anfwer, at Chri was made onder the Lawe, I aunfwere,that the A⸗ 
 Great diffe. Potle maketh a berie great piffertce betweene Chaiſt, who was 
 réce between Mabe under the Lae, and other men which are boone von the 
 
THE. LAW AND: VNDER: "GRACE, 305 
 
 Lawe. For whereas he ſayth that Chriſt wags made under the Chriftes be- 
 Lawe, he would fignifie, that Chait vin put himſelfe vnder the ing vader the 
 Lawe of bis owne accozd and was with his will made fubiect Law & ours. 
 ‘nto it of tbe Father; when ashe might not haue bin under the 
 awe, But we were onder the Lawe , being: the feruaunts of 
 the Lawe bp nature , and bearing the dominion thereof vnwil⸗ 
 Hinglp: as Chuk was willingly, not by nature, andagaint bie = 
 
 will. Wbverefore chere is as great difference betweene, Co he It is one 
 made vnder the Lawe, and, Co be under che Lawe by nature, Pr Tint ny 
 as betweene thele, Co be ſubiect ta the Lawe of free will, and, che Lawe , & 
 Co be {ubiect to the awe bp (erutle conſtraint. It was free bw an other to 
 to Chꝛiſt, to be under the Law, oꝛ not to be buder it, and he madg be vader the 
 bimtelfe fubiect to it of bis owne accord, that he might moſt dili Las by na- 
 gentlp do all hinges that the Law requireth: but we were vn 8* 
 
 der the Lawe,cucn againft our will, ; race an 
 
 Thou mapft ee arelemblaunce.bereof in Peter, andthe An: Ours, and 
 
 gell which came into che priſon to Peter to deliner him. Both of hts cing 
 them were thenin the prilon, but Peter wasthere being calkin: „nd on deln. 
 toitofiberobde ‚not. ofhig owne accord „wherein he was alloto ueraunce frö 
 abide, for be could not go forth when he would. But the Angell'y fame molt 
 went into the. prifon-of his owne accord, whereupon it was free Excellently 
 for him alſo to go forth when he would: be was there onelp for Fefembled. 
 peters fake and not for his: owne, and freely euen at bis owne 
 
 will , whom when Peter beard and folowed, tt was free for him: 
 
 allo toga foꝛth of che paifon , whereas before it was not. Chis: 
 
 ppifon is, the Lames. Peter is our ronſciente: Che Angell is: 
 
 Chk. Chrit-being ablent, our confcience is, held captiue of 
 
 the Lawe, and being bnwilling of it ſelle, is moued unto goon. 
 thinges bp the theeatninges.and, promiles thereof, and ig tied’ 
 
 and bound vnto honeſt thinges with thele 5 as with wo chaines. 
 
 ‘The keepers of thispationare the tcachergotcbe Lawe ; which 
 Declareshe force af the Lamebntons. Some being bound in che 
 
 prifonot the Lame, Chaiſt commeth ontovs, sap willingly mas’... » 
 Kerth bimlelte tubiect to the Rawe, and doth the workes of the 
 
 Lawe of bis owne accoꝛd, which we Did bend our {eluesta do 
 
 againour willg , pea and doth them for our fake , thathe map 
 
 iopne bs vnto him, and allo bring, bs outtogither with bimfelfe.: 
 Foꝛ he map eaſily go foꝛth, who is held in the-pyifon by no ne⸗ 
 ceſſitie. Afnow we cleaue vnto him, and follow wins alfo do 
 
 Tr 
 
 
 

 
 
 
 
 
 us % 
 306 TAA SER MON OF BEING WUNDER“ | 
 oh > gee forth, But chis Meaning to himand following him ig noe 
 0 ching els, then to beleeue in bind, and not ¢6 dout that he betaine 
 man / and was made ſubiett tothe lawe fo? thy ſaluations fake, 
 Togither with this kayth commeth the ſpirit, be byandby mas 
 keth thee ready and willing to do with pleafure all thinges that 
 che Laweregutrech Hand fo truly deliuereth thee from the caprt? 
 nitte of the awe ; thole chaines of threatninges aud promifes 
 kall ol from thee and thou mapt now go whither thou litt, that 
 ig, thou maylt lide accopoing’te thine swine will, oꝛ rather acco: 
 ding to che wil ofthe holy Ghoti tating all chinges in thee: finals 
 Ip what good thinges euer thou doe, thou doe chem from the 
 | heart, and withigteat pleafure: SERS Se OE DE 
 Chriftmade* | QDopeouer,that it map be made more plane , after what fort 
 —* y Law Chꝛiſt made Hihfelfe ſublect to che X awe , we mult vnderſtand 
 PA WO that be was made vnder the Lawe after two forts: both for that 
 be did perfectly petforme the workes of the Lawe', and alfo for 
 that be fuffered and overcame the curfe and puniſhment thereof 
 ‚for ourfake, Foꝛ he was circumciſed, prefented inthe temple, 
 and the time of the purification being finithed , was obedient co 
 one. Hig parents nl Which hinges he might haue omitted, being 
 Xoꝛdofthe Lawe and ouer all: Howbeit He applied himferfe ta’ 
 thele thinges kreely dkhis dwne Willnot being either rompelled 
 by anp feare, op alluved by any hope. In outward wopkes be was 
 in the meane ſealon alconether Tike unto thein which meré vnder 
 the Baw that is, which Via che workes dkthe Law arate cheir 
 wills; inalmuch as Yis free Tg was hiken ſrom others; euen 
 as alſo the ſeruile and tontirainrd itl oF othets is hidden Any 
 lo he both was prides the Wl awe} arin not buder the Lawe! Ye ber 
 haued himlelle vutwardiß in vorkes as they which are vnwil⸗ 
 lingly held vnderthe Lute | when as notwithſtanding be wag! 
 not vuder che Laweas hop, bat ot his dvne free wih There⸗ 
 fore in reſprtrotht⸗oghco ie he was buder the Lawe. but in re⸗ 
 How we are ſpoct WEES win de as free frden the A wine. Biit we Wo 
 vader 5 Law. will ds bp iongkogare pfiper the aule bp nature, for that we da 
 woꝛkes aecording vor) ¢ rule of theL awe, ofneceflitie ‚pehane 
 me ba them with thal will which che Lawe conttraineth and bp 
 gethin alniith as we do not diideridurtd do chemdf our owne 
 aocded. Choitt made himſelte ſehit et Lathe punthment ot che 
 Lawe allo kon dur ſakes ol hiz owne will) De did not — t 
 z forme 
 
gr A — 
 THE LAW, AND wNDER ‘GRACE, 307 
 
 | forme thofe workeg which the Lawecommaundech , but he ſuf⸗ 
 fered the punithment alfo whith was due tobsbeing, ranfgref; i 
 ſoꝛs thereof!; The Lawe condemnech to death and the eternall > 
 curſe all thoſe thar continue noc in All chinges thatsarewpicren in 
 the booke of the Lawe topo them sas Paule Gal, 3, recitety dut 
 ot oles Leuit.1 8. Now it ts veclared at large before , that the 
 Labwe is fulſilled oſ noman, buc thatath mien are againſt their 
 willes belo captiues ofthe Law, wihetefojelenerieone ig ſubiect 
 to death and co the curſe, fo that thereis: noman ſubiect to the 
 awe inrefpect of workẽs, and willy which is not alſo ſubiett to 
 itinrefpectofthe curle, Foꝛ it curſeth and condemneth all chat 
 Do not performe te mith their whole heart + Gut here Cheiſt ma- 
 keth interceflion for them that be bis; and the indgement which 
 we haue veferued , he taketh bpon himlelfe', be fufferen tiie pur 
 niſhment due vntobs,willinglp making himſelle ſubiert to death 
 and the curle „that is, to eternall damnation/ no other wiſe chen 
 ifhe had tranſgreſſed the whole: Lawe, and bad moꝛe then all, 
 delerued the fentence thereofagaint tranſgreſſours, when ashe 
 bo not onelp not byeake the Lawe, but himfclfe alone fulfillen 
 it, pea an fulfilled it mhenas he ought nothingto tc ; ſo that be 
 ſuffered otherwile thenbe defernedin twa refpectts boch for that 
 he hadought nothing to the Late, if he had not vbferuen ie, 
 and allo for that mozeouer he moſt diligently obferued it , fo that 
 ifrhe Law had had eſpeciall dominion ouer him, yet had be come 
 inno vaunger thereof, Gut onthe other five whereas we fuffer, 
 we {uffer bp double right: both for that bp the tranſgreſſion of 
 the Lawe we haue deſerued all the puniſhment thereof, ¢ alfo for 
 that , ikwe bad deferucd nothing , pec being creatures we ought 
 tobe obedientto che wiilofour Creatoz, 2 
 - Dercof it now plainly appeareth , what this meaneth that 
 Chik was made vnverthe Lawei, that he might redeeme them Why Chriſt 
 wich liue onder che lawe:fo our fakes; foꝛ our’ fakes, fapyang was made vn- 
 not for bis owne be performenthat, and that ofno necefiriey.dug 4°" the Law, 
 of bis great loue toward vs: and thereby he hath declared bis 
 vnſpeakeable both goodnes and mercy towards, being made 
 accurfed for bs , thathe might deliucr bs from the curle of the 
 lawe , De willingly made bimfelfe fubiect to the: tudqement of 
 the lawe,€ Did himfelfe beare thefentéce pronounced again bs, 
 that as many of vs as do heleeue inhim, might — free for euer, 
 nl ij 
 
 
 
 
 

 
 
 
 Bid ch, AKA u Zr A ea ee u a a 
 
 8 AN SER MONYOR BEING/VNDER 
 
 go 
 
 By faych we Glhereby Maukensharmrininphrdbli treafure faith bringech 
 enioy an in- vntothee gwereby thaw enioxeſt Chꝛiſt and allhis workes:that 
 comparable thou mayſt txuſt vntd thein no otherwiſe then if chou thy Telfe 
 treafurc. ¶ hadlt done them’: Por Choi them noe forhimtelte), whom 
 
 furelp;thep conlo profit hochinge. ; hechauing no-neede of any 
 thinge, but by them he layd vp thetreafiire of faluation for vs, 
 
 wbereunto we ſhould tial, aun being made bleſſed might: en 
 
 tope it: ith which kayrh alle the ſpirit ol the ſonnes commeth, 
 
 which beareth witnes wich oiur ſpirit chat we are the ſonnes 
 and heires of Gon. Tibhar ſhouid God nowe adde vnto thele ? 
 
 Dow can a mynde hearing theſe thinges containe itfelfe,chat — 
 
 it ſhould not loue Goo againe with a moſt ardent aflection, and 
 
 
 
 be moſt ſweetely delighted in him 2 Thar in any wiſe maye 
 come tobe done oz.ſuſffered which thou wouldeſt wor willing: — 
 Ip take bpon thee with exceeding tope) and moſt high prayſe of | 
 God, witha reioycing and triumphing mpnde? TAhich mynde 
 
 if chou wantett, it is a certaine argument of a faint oꝛ ſurely 
 a dead fayth: fos! thequeater thy fapth is fomuch more readp 
 alſo and willinge is thy mynde to thofe hiuges: „which Genie’ 
 
 therfenticth opscommaundeths Chis in neeveiis.che true detiue· 
 
 raunce fromthe awe, andthe damnation cf the Lawoythat is, 
 from fpnne and death; which deliueraunce commeth to vg bp 
 Chik, Wee not le, chatthere is nowe no lawe oꝛ death , but that 
 they do not now trouble thebeleeuers any thinge that ig, thep 
 are as thoughthey were not, Foꝛ the awe can uot conuince 
 them of ſynne; netther can veath confound them: but by fayth 
 — happily palle from (pnne and beach te righteoutnes 
 and life. 
 Here Munes Nunnes acrwere to be erhortcd.if there were 
 ag pet leftanp place with them for counfell and admonition, that 
 piste mens. thep wouloblerue their opdinaunces, ceremonieg;prapers, ay: 
 ceremonies, Datell, and uch like, as Chuitt ob{erucn the lawe, bp which 
 &c.are to be Meanes fürelp hep ſhould bring vnto them no damnation : Chat 
 ‚oblerued. 185 thatthey would fee the faith of Chrittin the rt place, and 
 commit the rule of theirbeart vnto him, acknowlengeing that 
 by chat fapth onelpebep do obtaine righteouſnes and faluation; 
 and that altcheir opdinaunces ¢ workes do auaile nothing -beres 
 unto, Againe that thep mould make themfelues fubiectto chem 
 
 of their owne accord, in no other reſpect, thenthatby them they 
 d ; might | 
 
| THE LAW AND YNDER GRACE, 309 
 might ſerue their neighbours, and{uboue the arrogancie of the 
 | fleth. But now feing thep are occuptedin them with this double 
 
 erroneous opinion , ag though thep were neceflarte to faluation 
 | andrighteoulnes , anv if chep Did not obſerue them, they ſhould 
 gricuouflp ſynne, they are vnto them a moſt certaine deftruction, 
 nothing but delufion and {pune , wherebp with their great afflic« 
 tion thep draw vnto bell, where they thall fully (uffer the vera: 
 tions and torments vnder the Abbat che deuell , which being mi; 
 ferable and fooliſh menthep baue bere begon. Foꝛ all their life 
 doth vtterlp difagree with the fapch of the ſonnes, and that which 
 belongeth onelp to fapch, to wit to iuffifte and ſaue vs,thev attrts 
 | butetotheit workes. Tühereforethele men can not both thus 
 ſticke vnto their opdinaunces,and therewithall baue faith, which 
 fufferech tc felfetobe andictedto no.certaine workes 5 but what 
 thinges foeuer cheiGopd either ſendeth o2 commaundech , 02. the 
 necellitie and neede of our neighbour, requireth y ie ſuffreth and 
 both them with great willingnes € top, Chele he chat ts enduen 
 mith faith, counteth bis woꝛkes, bauing inthe meane feafon na 
 regard of Maſſes; az fatting „ which fome appoint to certaine 
 _ Bapeszefcheifeofappargli; of meates,of petfons, of places and 
 | fach likes peabe greatiy aifallowerh of thele,, inatniuch as thep 
 ‚ trouble Chzitianlibercie. hele thinges thall fufiseto haue bin 
 | fpoken concerning the expoſition of this place of Paul, where a: 
 bout the matter tt felfe requiredto ſpend fo many morveg , toraſ⸗ 
 much ag thenatureof faith is ſo vnknowen. For oulesithou dar - 
 well vnderſtand the nature of — dale —— nothing 
 op bery litte in the wettinges of aul· 
 
 Vere 6. And becaufe ı ye are Hohen God fal fent 
 " ‘forth the Spirit of his Sonne into HACE RAT 
 __ which cryeth,Abba,Father.. , dun ROI 
 iene! we fer berie plainly that che polpBboticormmerh unt? 
 the Daincts by noworkes but by kaith alone foꝛ paul faith:And 
 | becaufe yearefonnes,God hath fent forth the Spirit, & c.Sõnes 
 | beleeues wher ſeruaunts onely worke: fonnes are free fromthe 
 | Lawe, ſeruaunts are belo under the Lawe, as appeareth plainty © 
 | by thole hinges that are before ſpoken But haw commeth icc . 
 | pale that he faith: Becaufe ye are forines pGodshath fenc forth A PAARE 
 | 
 | 
 | 
 | 
 
 — — — 
 
 theSpisit,&cc.leeing it ig befoje fain ¢ that bp wane ofthe 
 
 N 9613 
 
The arfwer. 
 
 
 
 know “ A 
 ther % 
 
 in ¥s or not. 
 
 
 
 How we may 
 
 310 ‚A SERMON OF BEING VNDER 
 
 ſpirit we are chaunged from leruaunts onto the fkate.of fonnes, 
 
 fo that the ſpirit muf be firtt (ent vnto vs, before we are fonnes ? 
 But here as though we could be ſonnes before the comming of 
 the (pivit, he fapth : Becaufe ye are ſonnes & c· Co this quettion 
 we muff aunfwere. 5 that aul peakerh bere after the fame fone 
 that be ſpake before: Before che fulnes of time came , we weare 
 in bondage bnder the rudimẽts of the world, Ail the elect,wbich 
 are pꝛedeſtinate of the Lord chat.chep Hall become fonnes , are 
 counted inp place of ſonnes with God. Therefore he fateh rights. 
 Ip : Becaufe ye are fonnes, that ig, becaule the ftate of fonnes ts 
 appointed unto pou fre euerlatting,God hath fent forth the Spi- 
 rit of his Sonne, to wit, thache might finith it in pou,¢ make pou 
 ſuch, ag be bath long fince of bis goodnes determined that be 
 fhould make pou, Moreouer he callech him the ſpir it of Sonne 
 of Gon, that he might continue in commending vnto vs this bee 
 nefit of Gov.that be bath chofen vs to be lonnes, Fr Cheilt is the 
 SDonne of God, and that moſt beloued. Pow ifthe father giue vn⸗ 
 to bs bis ſpirit, he wilt make bg like to bis onelp begotten fonne, 
 big crue fonnes and heires,that we map with certaine confivenios 
 erie mith Chꝛilt, Abba, Father’ being bis bꝛethyen and lelow 
 beires with him. TMherinÿ Apowle lurelp hath notable fee forch 
 the goonnes of Gov, which maketh vs partakers with Chik, 
 and cauleth vs to haue all chinges commonwith him, fo that we 
 liue, and ave ledde bp the fame ſpirit. Moꝛeduer thele mordes of 
 the Apottle do thew , both thatthe holy Ghotis another from 
 Chri, and pet noth proceede from him, whenias he calleth him 
 bis ſpirit. Che ſpirit in deede dwellech in he conlp, aro no man 
 will fap that be ts their ſpirit, as here Paul maketh him the holy 
 Cpirit of Chriſt, ſaving God hath lent korthy ſpirit of his Sonne, 
 that is of Chaift, For he is the fpiritof God e cometh from God 
 tos, andisnot surg; vmes one will fap alter this forts mp holy 
 ſpirit, as we laps mp Gon, wiv i421! CAherefore whereas he ig 
 here faio to bef holy ſpirit of Copy ic pꝛouech him to be Gov, 
 ag of whom that {piric tefentseis peculiarlp counted bis ſpirit. 
 Furthermoꝛe; Chꝛiſtians may perceiue vychis place; whee 
 cheuchephauei in themlelues the holy Gholt, to wit, this ſpirit of 
 ,, tae fonneswbetber thepheare bis votteinthemletues. Foꝛ Paul 
 
 Ghöh EN faith that be crpech in the hearts which be poſſeſſeth; Abba, Pas 
 
 chen: accogbing as he.fapch alle Rom,:3 3 Viehaue. a 
 
THE LAW AND VNDER GRACE, 311 
 
 the Spirit ofadoptiö,whereby we crie Abba, Father. Row thou 
 heareſt this bopce, when thou fpnvett fo much faich in thy felfe, 
 that thou dock afluredlp without anp doutinge prefume,not only 
 that thp fpnnes be forgiuenchee, but alfo that thou art the belo 
 ued fonne of God, which being certaine of ecernal faluatid dareſt 
 both call him father, and be delighted in him with a topfull and 
 moft confident beart. Chou mult be fo certaine hereof, that thou 
 cant not be more certain of thp life, a mutt fooner fuffer death, 
 and bellith togments , then fuffer this tru and confivence to be 
 takenfrom thee. For to dout anp thing herein were no fmall re- 
 proch and contumelic to che death of Chꝛiſt, ag though chat had 
 not obtained all thinges for vs, and ought not farre moze effec: 
 tuallp to prouoke and encourage bs to haue a good truff in God, 
 then all our ſynnes and tentations are able to put vs out of hope 
 ‘and frap vs from it. It map be indeede that thou (halt be fo temps 
 ted, that thou ſhalt feare and Doute of thine adoption, and thinke 
 plainip that God ig not a fauourable facher,but a wpachfull reuẽ⸗ 
 ‘ger of ſynners, agit fell out with Fob and manp other fainces, 
 but infuch a conflict chis truſt ¢ confivence that thou are a fonne 
 ought to preuaile and ouercome, oꝛ els thou (halt come into a mi: 
 {erable and delperate cafe, 
 When one of Cains broode hearech chele thinges , he is ag it 
 were belive himfelfe bp reafon of admiration and aſtoniſhment. 
 F pe, ſayth he , awape with this arrogancie,and this moft pernis 
 tious errour, God turne this mpnde from me, that J do nat pre« 
 ſume to thinke that Jam the forme of God: J ama ſynner, moſt 
 miferable and wretched, and 3 will neuer effeeme more of mp 
 felfe, But thou which delireſt to belong onto Chrift , flie this 
 kpnoe of men, no otherwile then moft burtfull enemies of Chat 
 ftian faith , and aluation, (Ge alfo know that we are pn: Though of 
 ners, andveriemiferable and wretched; but bere we muſt not our felucs we 
 wepeo2 confiver, what we either de, or are, but what Chpift is, De iis ei 
 and what he bath vone for aur fake, It is not fpokenhere of our „may all. 
 nature, but of the grace of God, which fo farre erceedeth our redly per- 
 ſynnes, as heauen is higher then the earch ‚and che eaſt ts diffant {wade our 
 from che weft, as the 103,Jofalme ſayth: Now if it feeme vnto “lucs. char 
 theea great honour chat thou art the fonne of God, agin deede it rauch > 
 is verie great, cõſider that it is no lefle meruelous, that the fonne ‚he fonnes 
 of Gop fo; this caule Din come, was boꝛne of a EN made of Ged. 
 : u) 
 
Aduerfitie 
 ftirreth vp 
 the Spirit, 
 
 The crie of 
 the fpirit. 
 
 
 
 312 -A SERMON OF BEING VNDER 
 vnder the Lawe , that thou minhteft become the fonne of Goo, 
 
 Chele are great benefites of Gov, ¢do caule in che elect a great 
 trult and confidence in the goodnes of God, and a ſpirit whichis 
 ‚afraide of nothing, but ts bold anv able to do all thinges. Con 
 
 trariwile the religion of thofe of Cains b2oode , as it ig aching 
 meruclous ſtrait and carefull , fo Goth it make beartes exceeding 
 fearfull, which ferue tono ole, but are vnapt to all hinges, fic 
 neither co fuffer 02 do anp thing, which tremble andare afraine 
 
 even at the thaking of theleafe of attee „agit was before * 
 
 of them Leuit. 26. 
 
 (Aherekoꝛe thou muſt lap bp shee wordes of the Apoſtle well 
 inthp minde, thou mutt feele this crie of the {pirtt, which criety 
 {fo in the hearts of al p faithful. sFo2 bow ſhouldeſt thou not heare 
 the crie of thine owne heart ? Reither doch the Apoftie fap thar 
 he doth whifper, ſpeake, yea oꝛ ſyng, tris greater then all thefe 
 which che ſpirit doth in chp heart, he crieth out a maine, that is, 
 with all the heart. Ahereupon it ts fatde Rom.3,that he maketh 
 requeft for vg with fighes that can not be expꝛeſſed, and that he 
 beareth witnes wich our ſpirit that we are the childꝛen of Gov: 
 bow therefore can tt be,that our heart ſhould not beare this crie, 
 ſighes, and teffimonie of the pirit’Dowbeit hereunto tentätiong 
 and aduerfitte are very profitable,chep moue to crie, and do excee⸗ 
 dinglp ſtirre bp the ſpirit. Motwichlkanding we foolifh menda 
 greatly feare and flie the croile , wherefore itis no meruell if we 
 do neuverfeele the crie of the{pirit, and do continually remaine 
 
 
 
 like them of Caing bꝛoode. Wutif thoudoeſt not feele this crie, | 
 
 take heede that thon be noc idle and florhfull,netther fecure,prap 
 inſtantly, for chou art inaneuell cafe, And pet do not defire, that 
 thou matt feele nothing but this crie of che {pirit,thou mut feele 
 alls an other terrible crie made, wherebp th u mapf£ be pro: 
 uoked and vrged to thisicrie of the ſpirit, which bappencth to all 
 the ſaincts: That tg the crie of ſynnes, which call mok ſtrongly 
 and infkantlp punto vefperation, but his crie muſt be overcome of 
 the ſpirit of Chpitt, by godly calling bpa the Father, and crping 
 for bis grace, that the trutt and confidence of grace map become 
 greater then delperation, TAberefoe this.crie ofthe fpirit is no⸗ 
 
 
 
 
 
 OG 
 
 ‘thing els,but to be with all our heart touched with anerp rong, 
 
 ‘firme „and unmoueable truſt of moft Deare tonnes toward ‘Gedy 
 ag our oft tender and faucurable Father. > 
 Berg 
 
THE LAVV AND VNDER GRACE, 313 
 
 hereby we map ſee howe farre a Chriftian life exceedeth na; A Chriftian 
 Puce, wbieb can doc nothing leſſe then truſt fo in Gov,and call vp: | ife farre ex~ 
 
 ceedcth na- 
 
 _ onbimas a Father, but ts alwapes afraide,and vttereth a vopce cure, 
 
 ‘which is a witnes of exceeding feare : Tio ig me,how cruel and The crie of 
 vntolerable a Judge art thou, Goo ? howe heaup is thp tudge: them which 
 
 | ment onto me? As Cain ſayd Gen, 4: My iniquitie is more then !"uf in their 
 
 | thatitmay be forgiuen. Thou haft caft me out this —* from the 
 
 owne works, 
 and notin 
 
 vpperface of the earth, and fromthy face shall I be hid, yeaitchriß. 
 shal come to pafle that euery one that findeth me shall flay me, 
 
 &c. Thisis aterrible and readfullerpe, which ts neceffarilp 
 beard of all {uch ag be of Cains brood, foralmuch ag they trutt to 
 
 them felues and their one workes, and put not their truff inthe 
 fonne of God, neither weie and confiver that he was fent of the 
 Fatherjmade of amoman,made under thelawe, much leſſe that 
 altchefe thinges were done for their faluation, hep are conti: 
 
 nually copmented in their one works, the miferable mendoein 
 
 baine goe about bp them to helpe them felues, and to obtaine the 
 grace of God, Andtwhile their vngodlines tg not herewith con: 
 tent,it beginneth co perfecute euen the fonnes of God,as itis als 
 wayes wont to doe, vea at the lak they growe bute {uch crueltic, 
 that after the example of their father Cain they tan not reſt, vntil 
 they flap their righteous brother Abell, in whome thep Doe alfo 
 kill vnto them ſelues Chak. Chen the bloove of righteous Abel 
 crieth unto heauen againt vnrighteous Cain, neither ceaflech ie 
 tocrp vntillthe Lord hath reuenged it. He afketh thofe Cains of 
 their bꝛother Abel, pea of Ehrift: but hep deny all knowledge of 
 Chit; which labour not to become the fonnes of God and heires 
 by Chꝛiſt but to become righteous by their owne woꝛkes. In the 
 meane {eafon the bloode of Chꝛiſt continually crieth out againſt 
 them,euen nothing but punifhment and bengeance , wheras for 
 theelect, itcriech by the Ipiricof Chu for nothing but grace = 
 reconciliation, J 
 he Apottle vſeth here aHirian,anda Greeke woꝛd, ſaying: 
 Abba, Pater.Foꝛ this word Abba tn the Sprtan tongue ſignifi⸗ 
 etha Father, by whicth name at this vay the chiefe of Monalte⸗ 
 ries are wont to be calle , and bp the fame name Heremites in 
 time paft being holy men did calf their Pꝛeſidents, at che latt bp 
 bfe it was alfo made a Latin word. Therefore that which Raul 
 ſarchi is as much as: Henbess Father, ov if thouhadſt rather.as, 
 
 do 
 
314 4 SERMON OF BEING VNDER 
 
 Why the A. Dy father, But what isthe caule why the Apottle voth dauble 
 oftledou- the word, Father, chatis, the crie of the ſpirit? A will bp pour 
 ledthe leaue bringe forth mp iudgement and opinionhereof. Fr 
 
 word, Father thinke chat he would hereby (ewe the force and Fraining of his 
 
 holy crp. For when as we cal any with great affection,e chrounb 
 no (mall neceflitie , we are wont eft(oones to Double bis name, 
 Nowe becaule thatfinne, and Cain doe alwapes goe about with — 
 deſperation to ffoppe this crie of the ſpirit for the grace of che fa- 
 ther,it is neede ſurely to crie moſt ſtrongly, and with a voice both 
 Doubled, and exceedingly frained forth, thatis, the tru of the 
 grace of the Father ought to be moſt ſtronge and not abletobeo: — 
 uercome. Againe {uch te the maner of the Scripture, to witnes 
 the certaintie of a thing,lometime to double or tterate che wo2d¢, 
 as Toleph did to Pharao Gen.41, So here alfo the fpiric twiſe 
 calleth bponthe Fatber, wherebp tt map thewe the certaintie of 
 bis fatherly fauour and grace. For the truſt hereof ought to be no 
 lefle certaine,chen great and vnmoueable. Finally itis meete als 
 fo to perſeuer, which againe this doubling of the name of facher 
 both note vnto bs. For asloone as we begin to call God Father, 
 Satan with all his band moucth warre againt vs, and omittech 
 no meanes to weft from vs this truft of fonnes totvard God our 
 Father, whereforechoeher Father muſt be diligently doubled, 
 that is,our truſt and confidence mutt be confirmed, neither muk 
 we euer ceafle from calling bpon this Father, but mutt moft ear: 
 neſtly continue in this crie of the Ipirit,wherebp we map obtaine 
 a certen {ure experience of bis fatherly goonnes , by which our 
 tru in him may be made mot certaine and ſafe. And perhaps 
 paul had reſpect hereunto, when be firſt ſet downe Abba, which 
 is a word ſtraunge to them,to whom be tote, after avding Pa- 
 ter,that is father, a familiar word and oftheir olwne lanquare, 
 meaning to fignifte berebp that the beginning of fo great trutin 
 God is vnaccuſtomed and euen raunge vnto men, but that when 
 the mind bath a while erercifed ic, and continued in ic although 
 aſſayled with tentations it becommeth euen familiar and almoſt 
 naturall, that we now eniop God as a domeſticall father, and 
 boe in euerp thing moft confiventlp call vpon him, 
 
 Per/e 7. Wherefore now thouart nota feruaunt,bura 
 fonne:if thou be afonne,thou artalfoan heire 
 of 
 
THE LAVV AND VNDER GRACE, 315 
 173 - of God through Chrift. 
 
 _. Nowe, fapth be, that is after the comming of the ſpirit ofthe | 
 i fonnes , after the knowledge of Chꝛiſt, chou art not aferuaunt, 
 For agitis fapd,a fonne and a ſeruaunt are fo contrary one to an isa and 
 © other, thatthe fame man cannot be both a fonne anda feruaunt, jo. neat 
 9 fonne is free and willing, a feruaunt is compelled and vnwil⸗ dif y 
 fing: afonne liueth,and refteth in faith: feruaunt in works. And We can not 
 fo by this place allo tt appeareth, that we can obtaine no faluati: obtaine fal- 
  onof God by workes, but before thou workeft that which is ac- sks by 
 > ceptable bnto him , it is neceflarp that thou haue receiued of him bc⸗. 
 and pofleile faluation and all things, that thereupon works map 
 " freely flow forth, to che honour of fo gratioug a father,and to che 
 | «profit of thp neighbours, without any feare of puntthment,o2 Io: 
 | king for reward. Chis, that which Paule ſayth, pꝛoueth: Ifthou 
 bea fonne,thou art alſo an heire. For itis fapd before, that we 
 become the fonnes of Gon bp faith. without any woꝛkes, ¢ there: 
 | fore heires allo,as this place witneffeth: for bp nature they that 
 are lonnes.the fame alfo are heires. But tf this inberitance of the 
 > Hatherbe nowe thpne by fapch , ſurely thou art riche in all good 
 ' things, before thou haft wrought any thinge, For howe ould it 
 be, p bp faith chou-art the beire of Gov, wou anp works through 
 
 sonelp grace, and chat thou mayſt againe fir merit tt bp works? 
 
 | W€ibherefore the cafe ſtandeth, as T often times fap; Coa man 
 
 that is baptised and beleucth in Cori, the heauenip inheritance 
 | ofthe Father is alreadp giuenaronce; thatts, all goon thinges, 
 | tbep are onlp hiv ag pet by faith,for that che maner of the prefent 
 | 
 | 
 
 
 
 life cannot fufler , that be fhoulde eniope them being reuealed, 
 Thereupon Paule ſayth Rom.8; He are ſaued, but by hope, 
 ſoꝛ pedoe not as yet ſee it, but doe perwaite, when the pols 
 ſeſſion of pour good thinges ſhall be reuealed. And 1.jpet.1, itis 
 | fapd: Dourfaluatiomig reſerued in heauen and prepared fo? pou, 
 | to be fhewed in the laſt time TCAherefore the morkes of a Chaiſti· VVhereunto 
 an ought not to haue regard of merit, which isthe maner offer: the forkcs 
 | uaunts, but onelp of the vſe and commoditic of bis netghbours, ofa Chrifli- 
 | thathe doc not line and worke to binrfelfe. butto bis neighbour, ” her 
 | wherebp be map truely liue to the gloꝛy of God. For by faith be ; 
 as rich in all good thinges,and truely bleſſed. owe the Apottte 
 addeth,throutzn Chrift, leſt that any thinke thar(o great inheri⸗ 
 
 
 
TE FT u ne en a Slr 
 
 316 A SERMON OF BEING VNDER &c 
 Alchough we cance commeth onto bs freelp,and without al coft, For although 
 
 —— it be giuen vnto vs without our coſt, and without all our merit, 
 BR me- Peticcoft Chait a deare price,who,thache might purchale it for 
 sit in refpet ¥S,Was made unver the lawe, and fatigfied it for vs both by life € 
 of our felues alfo bp death. So thofe benefits which of loue we beffowe upon 
 — our neighhour, doe come vnto him kreely, and without anp char⸗ 
 v con ges 0 labour vnto him, notwichltanding chey colt bs ſome thing, 
 adeare price inaſmuch ag we beſtow vpon him, although freelp and ofmeere 
 purchafed goodnes, yet thoſe thinges that are our owne, whether it be la⸗ 
 faluation for Pour oꝛ part of our ſubſtance, euen as Chꝛiſt hath beſtowed thoſe 
 * thinges that be his vpon vs. ass, 
 And thus hath Paule called backe his Galathians from th 
 teachers of woꝛkes, which preached nothing but the Tai, peruer: 
 ting che Golpell of Chꝛiſt. All which chinges are verp neceflarp 
 to be marked of bs alſo. Forthe Pope with bis Pꝛelats ‘and 
 Wonks, hath now toc long atime wich intruding and brging bis 
 lawes, which are foolith anv moft pernitioug , inafmuch as thep 
 Doe euerp where difagree with the worn of Gov, ſeduced almoſt 
 the whole world from the Gofpell of Chrift, € plainly extingui⸗ 
 fhen the faich of fonnes, according as the Scripture hath in bie 
 uers places verp manikeſtly propbelied of bis kingdom. TAhere⸗ 
 fore let euerp one that deſireth to obtaine faluation,moft diligent 
 Ip take heede of him andall bis Apoſtles, no otherwiſe chen of 
 Satan him lelfe,and his chiefe and moft pernitioug Apoſtles. 
 
 A SERMON OF D. MAR- 
 
 TIN LVTHER, CONCERNING. . 
 FAITH AND DIFFIDENCE IN. .... 
 daunger and trouble, 
 
 Matth. 8. 
 
 Verfe 23. Henlefus was entered into the thip, 
 his Difeiples followed him, =. 
 24 And 
 

 
 (EN "DAVYNGER' AND‘ TROVBLE, 317 
 4. And behold, there arofe a great tempeft in the 
 fea, fo that the thip was couered with waues, 
 fr. but he was afleepe. til 
 25. | Thenhis Difciples came,and awoke him, fay- 
 2... ing,Maifter,faue vs,we perifh. 
 
 26. Andhe fayd vntothem ; Why are yefeareful, 
 Oyece otf litle faith? Then he arofe,and rebuked 
 ee othewindes andthe fea; & fo there was a great 
 
 BRD 33 SCR Hn. a 
 27. Andthe men merueiled,faying: What man is 
 chis, that both the windes & the fea obey him? 
 
 gr Ceopding tothe hitorie this tert fetteth before vs 
 
 fF >\anerample of faith and diffivence : wherof we map 
 sf learne both what a range andinuincible thinge 
 TC \3 faith is, and that it muff be exerciſed ¢ trped even 
 Ain creat matters,and full of perilf: and alfo howe 
 deſperate a thing on the other five diffinence is , and bowe full of 
 
 
 
 wel. This doth erpertence moſt liuelp fet forth in the Difciples, How defpe- 
 Shep, when they entered into the hip with Chri, and whiletk sate & fcare- 
 there was calmnes in the lake,were nothing Bıfquieted in mind, (ul a ings 
 neither fele any feare. Thenif one heulo haue aked them whe: i. cs, pea 
 ther thep belecued,thep would haue aunfwered without dout that rech by the 
 they Did beleeue. For thep did not know that their hart did truſt example of 
 in that quietnes, for that all troubles were abfent, and therefore Chriftes Dil 
 bid reſt upon a chinge biſible, and not ppon the inuifible grace of ciples. 
 God. Wibich then was made mantfett, ag foone as the tempeſt 
 
 was riſen, and the waues did couer the, fhip: for bpant bp all their 
 
 ruft and confioence ceafled „for that the quiernes and calmnes 
 hereunto they truſted was taken away, and diffivence , which 
 
 before when al things were profpcrous didlurke in their minds, 
 
 Din then appeare. For this ts the nature of diffivence, that it be⸗ 
 
 leeueth oꝛ knowerh no more then it feelech. Forafınuch therefore 
 
 ag it had poſſeſſed the bꝛeſtes of the Apottics., they fele nothing 
 
 now but the fearefull tempeſt, and the waues conering the ſhip, 
 
 thep law the (ea ſwelling and greatly raging to thacaten nothing 
 
 
 

 
 
 
 4 
 
 318. A SERMON-OF-FAITH AND DIFFIDENCE 
 but death, Chele thinges onely viv thep thinke bpon, theſe onelp 
 
 | 
 
 pin thep conliver,and therefore could there be no mealure or ende — 
 
 offeare and trembling in their mindes: the moze thep weyed in 
 
 their mind che perill,fo much moze were they tervified, and fees 
 
 med euen now to fticke in the berp iawes of death, boping for no 
 
 life 02 Deliverance. And as they could not fo much as thinke anp | 
 thing els becauſe of cheir unbeliefe, fo all comfort alfo was farre 
 
 fromthem. Forbiflivence oꝛ unbeliefe hath nothing whereunto 
 
 it may truſt o2 flee, wherfore when outward aduerfitiecommeth, 
 
 it admitteth nothing into the mind butit, and therefore tt cannes 
 
 uer feele anp peace o2 quietnes while this remaineth.So in bell, 
 
 where diffidence exerciſeth full typrannie, there cat neuer be anp 
 intermiflion of defperation,trembling and terrour, 
 
 What faith But tf che Dilciples bad bene then endued with a found fateh, 
 
 doth in trou- AND tf it had ruled inthis baunger 5 it world haue remoued from 
 
 ble &daun- the mind che wind and all this tempeft,t in ſteede of thele would 
 
 ger. wholp haue thought vpon the power of God and bis grace proc 
 
 mifed , whereunts it vould no otherwile haue truſted, chen ifit 
 
 had fate bpon a molt range rocke farre from the fer and fronval 
 
 tempeſt. Foꝛ this ig the chiefe bertue and cunning of faithsthat it 
 
 (eeth chole thinges which-are not feene or felt,ann feech not thofe 
 
 thinges which are felt,pea which are now fore vpon vs, and doe 
 
 pretle ¢brge bs, As on the contrarp five diffivence feeth nothing 
 
 but chat which it feeleth neither can it reſt vpon anp other thing 
 
 but that which it feeleth, Foz this caufe chofe hinges are of God 
 
 layd vpon faith, which the whole world ig notable to beare , ag 
 
 finnes,veath, the world and the deutl seither {ufferech he it to be 
 
 occupied with (mall matters. For who flieth not death ? who ig 
 
 The force of not terrified ¢ ouercome of it ? Againſt chis inuincible faich ane 
 
 faith,where- deth, yea it couragtoufly fertech bpon it, which otherwife tameth 
 
 by — sthe all thinges, and ouercommeth and fwalloweth vp chat bnſatiable 
 
 iter — deuourer of lile So euen the whole world is not able to bring um: 
 
 der and ſubdue the fleth, bucit rather bringech unver and niaketh 
 
 the world ſubiect onto it, ¢ beareth rule ouer tt, fo chat he liveth 
 
 carnallp whofoener is of the world, But faith ſubdueth this fub- 
 
 duer of all other, holveth it in fubiection, and teacheth tt not one⸗ 
 
 Ip to beruled,but allo to obey. Likewiſe who is able to beare the 
 
 hatred and furie , ignominie and perfecution of the woꝛlde + who 
 
 doth not peelde Unto it and ig opprefled mith tt? Bugfaich euen 
 
 laugheth 
 
_ ; 
 f OMAN) DAVNGER AND’ TROVBLE, © 319 
 | Kangheth at all che iniquitie, rage, and furie thercof, and maketh 
 |" ghat unto it felfe matter of (pirituall top, wherewith other are es 
 men killed, Fe oth no otherwife behaue tt felfe again Satan al: 
 ' fo, Wiboisable toouercome him, which practizeth fo manp 
 craltes and wiles, ,wherbp be ſtayeth and bindereth the truth,the 
 ‚Morde of Gov, faith, and hope, and ſoweth againfghem innu: 
 merable errours, fects, delufions, herefieg, defperations, fuper: 
 ſitions, and fuch kind of abominations without number ? All the 
 vodꝛlde fs to him ag a ſparke of fire toa fountaine of water , itis 
 | Wwholp ſubdued vnto him in theſe euillg,as(alas) we both fee and 
 _ trie. But it is faith which troubleth him, for it is not onelp not 
 | made fubtect te bis deluſions, but it alfo difcouereth and confoun- 
 Beth them,that they be no moze of any importance,that thep are 
 | able to doe nothing but doe vaniſh away, as we haue erperience 
 | acchis day by the decaping and banithing of the Papacie and in: 
 dulgences. Finally finne hath that force, that that which ig euen 
 | theleatt, cannot be appeafed or ertinguithen ofanp creature,that 
 it doth not gnawe and teare the conlcience, pea tfall men fhould 
 goe about togither to comfort the confcience wherein finne bath 
 vdegun to liue they ſhould aoe about it in baine. But faith ts that 
 | noble Champion , which ouercommeth and ertinguifheth euerp 
 Ainne yea if all the ſinnes which the whole world hath commitced 
 | from the beginning were lapde bponone heape , it would ertin: 
 guilh and abolith chem all togither. Is not faith therefore moſt 
 mightie and of inconiparable ſtrength, which vareth encounter 
 With fo many and fo mightie enemies and beareth alway the cer⸗ 
 taine victoxie? TAhercfoze John ſayth in his irk Cpitte chap. 
 
 
 
 
 
 faith. . &, reds / 
 
 “|! Dowbeit this bictoꝛie commeth not wich reſt and quienes, twe a obtay- 
 muũ tei@the fine, not witout blood and wouttdes, rat ig me ME nor the 
 
 | §#This ischat victoriethathath ouercome this world, euen our 
 | | 
 
 victorie ouer 
 
 mult nerdes keele ſinne beath che ſleſh che deuill, And che WOND, ho enemies 
 vxea and that allayling bsfo id np with fo great i bg of our foules 
 
 | that che hare of man doe thitke thar he is palt all hope that 
 
 2 withourfore | 
 
 | Path ouercomesand the deuill gotten bhhe vpper ative, and on the Fehr & cos · 
 
 Contrarp ſide very litle fecle the force of faith Teiler an erample — 
 OP thisfight here inthe Diltiples, lorthe wies did not onelp 
 Arike the hip, but did euen couer it that adthing could be now lo 
 d for, but that it lhould he Dlowneds eſperialip Crit heme a- 
 Yırıaıı 
 
 t2 
 
 ” 
 
 | 
 | 
 | 
 | a 
 
3,20 A SERMON OF FAITH AND DIFFIDENCE | 
 
 fleepe,and knowing not ofthis perill ; all hope was then palt,life 
 feemed to be ouercome, and death appeared to yaue thebictogie, 
 But as tt fel out with the Dilciples in this tentation, ſo alſo doth 
 it fall out, and mutt fall out wich all che godly in all kind of tenta⸗ 
 tions, which are of ſinne ‚the deuill, and che worlo. In the tentati⸗ 
 on of finng we mutt needes feele the conleience chrallunto finnes, 
 the wrathof God and hellith papnestohange ouerbs, andall 
 thinges to be in that cafe , ag though we were pat allrecouerie, 
 - Likewile when we baue conflict with che deutll,it mut appeare, 
 az though truth ſhoulde giue place to errour, and Satan ſhoulde 
 driue the worde of God out of the whole wozlde, and he him ſelle 
 reigne for a Gov with his deluſions €deceits. either Kanveth 
 che cale anp ocherwife, when it commeth to pafle that we are trp: 
 ed ofche world, it mu needes be, chat it hould greatly rage any 
 cruellp perfecute bs, fo that it hall ſeeme that no man at allig.a- 
 ble to ſtand, that no man is able to obtapne fafetie, oꝛ profes his 
 fatth : that Cain onelp ſhall beare rule , and lufter bis brother in 
 no place, | ar 
 Albeitwebe But we mult natiudge according to füch feeling and dutward 
 in daunger & Appearance of chings, but according to faith. Che prefenc exam⸗ 
 great dıltres, Ple ought to firre bs bp hereunto,& to be receiued of vs in ſteede 
 yetmuftwe offpectall comfort. For we learne hereof, chat albeit finnes doe 
 not be er vrge vs. death dilquiethg,che worlorage againſt vs, and chede« 
 horbelecue UllHlap ſnares for bs, that is, although the wanes doe couer the 
 char we hall Sip, pet we muff not be vifcouraned. For although thy conſci⸗ 
 be deliuered ence being wounded doth fecle finne, and the wrath and indignas 
 tion of God, pet ſhalt chou not therefore be plunged in hell, Nei⸗ 
 ther (halt chou therefore die although euenthe whole worlu hate 
 and perlecute thee,and gape fo wide to deuoure thee, as the mors 
 ning ſpreadech forch itfelfe: Thep are onelp waues 5 which fale 
 ling bpon thy thip doe terrifie thee, and compel chee to crie out, 
 we perith, Lov ſaue vs. Chou hat therefore in the fopmer pare 
 of this tert.the nature of faith let foꝛth, how itis wont and ought 
 to bebaue it felfein tentation, allo howe deſperate athinge viffis 
 dence is, and nothing to be counted of, Che other part commen: 
 eth unto vs loue in Chik, whereby he was brought lo Farce, 
 that be brake of his fleepe, arofe, and counted the daungerthat — 
 bis Dilctples were infor his otone, andhelped them freelp ak 
 king 02 looking for nothing of them thereloꝛe. Cucnagicische — 
 | | ' nature 
 
 
 
 
 
 | 
 
ER 
 
 IN DAVNGER AND TROVBLE, 321 
 
 ns of Chaittian Tone to noe all things freelp and of good will The nature 
 tothe gloꝛie of God, and profit of our neighbours, feeking to it — 
 felfe nothing therebp, Foꝛ the erercifing of which loue man avo: N 
 
 ted of God, is left in che earth, euen as Chrik being made man 
 
 lined in the earth that be might do for vs, as be witneſſeth of bin 
 
 elfe: Icame not to be ferued; butto ferue, and to give my life Massh.20.28 
 ortheranfome of many, 
 
 The Allegories of. this dcede. 
 
 In this deede Chꝛiſt hath fer forth the life of Chattiang, and 
 
 the ftate of fuch as preach and teache the woꝛde of Goo. The hip 
 
 fignifiech the Church,the fea the woꝛld, the winde the deuill, the 
 Ditciples of Chꝛiſt are the Pꝛeachers and godly Chriftians: 
 
 Chꝛiſt che eruch,che Golpell and faith, ow, before that Chit 
 
 and his Difcipleg enter into the hip, the lea is caline, tthe wind 
 
 quiet,buc when Chꝛiſt with bis Diſciples are entred in, byandby 
 
 arifeth atempet, Chis is that which he fayd : I came notto fend Marth.10.34 
 peace but the{word. For if Chat would (uffer the woꝛld to liue 4 Deo 
 after bis owne maner, and would not rep2oue the workes there: yi. che 
 of,it would be quiet enough. Bucnowleeing that he pꝛeacheth found and 
 that thep which are counted wife men, arefooles: thep that are Sincere prea- 
 counted righteous,are finnerg: they that are counted tich,are not Chine 1 the 
 bleffen,but miferable,it ragerh €ig in great furie,So thou maitt "°P 
 
 at this dape finde wife men of this woꝛlde, which in deede would 
 
 fuffer the Golpell to be preached, if the wordeg of the Scripture 
 
 ſhoulde be fimplp declared , and inthe meane feafon the fate of 
 Eccleſiaſticall perfons not reproued: butas foone as thou fhale 
 
 begin to condemne by the Scriptures all thofe chinges which 
 
 baue bene hitherto bꝛought in unver a falfe name of religton,and 
 
 toteach that they are to be reiectedasbeing of no importance, 
 
 thou preachett feditioufip,aud troubleſt the woꝛld wich vnchziſti⸗ 
 andoctrine, 
 
 But how doth che prefent tert pertaine bnto bs! A great tem: 
 
 peſt div arile,wbere that htp went, herein Chzift and his Dit 
 
 tiples were. Deber hips did paſſe the {ea quietly nothing toſſed 
 
 of che windes, this Hip onelp muſt be tollev and couered with 
 Wwaues,becaule Chrift wae caried in it. Forthe world can fuffer 
 anp kind of preaching belive the preaching of Chik: thecaule 1. 
 is,fo2 that be condemneth all hinges of the world , and chalen: wort can 
 
 € not abide § y 
 
 
 
 
 
Tu u 
 ; 322 A SERMON OF FAITH AND DIFFIDENCE | 
 —— Of geth all righteoulnes to him ſelle, accoꝛding to chat which he 
 RR faith: He that isnor with me, isagainftme: andagaine: The 
 10h.16.8. Spirit willreproue the worlde of finne, ofrighteoufnes, and of 
 iudgement. He fapeh not : will preach, but,willreproue,and not 
 this 02 that man,but,the world,and Whatfoeuer ig in the world, — 
 Acaint this hip of Chait allthis tempettis rapfed, anditis | 
 brought into daunger. Forthe world doth not fuffer his owne — 
 _ thinges to be condemned, but Chrift can not allowe them, ttfbe 
 ſhould allow them, he bad come tn batne, For tf the world mere 
 wile by it felfe, and did knowe and followe the truth, what neede 
 bad there bene chat Chait bis Difciples thould pꝛeach? (Aher⸗ 
 A ao foreic is not a ſmall comloꝛt to Chpittians , eſpecially to Prea⸗ 
 na chers,that chey are certaine befoze,that ag foone as they thal be⸗ 
 theyknowe ginto preach Chait to the woꝛld, they mutt fuffer perfecution,¢ 
 beforethat that it can not be orherwile, So that ic ig a lure figne,and there: 
 they thal fuf- foye to be wiſhed, that it fs true Chꝛiſtian pꝛeaching, if it be tried 
 fer perfecu- wrth perfecucion, efpecialtp of the holy, learned and wile men of 
 i the worlde. As itis an bndouted figne alfo, that itis unchziftian 
 preaching, if it be prayed commonly and honoured of the wopin, 
 accopding to that faping Luke 6: Bleffed are ye when men hate 
 you, and put out your name as euill,for the Sonne of mans fake: 
 for fo did their fathers to the Prophets. Row marke how our {pis 
 rituall men do bebaue them felues and of what fort their doctrine 
 is: They haue got into their (ubtection the riches, gloꝛie, and. 
 power of the woꝛld, and thep that praple them, entop the honour 
 and pleafures thereof, their cafe in allthinges agreeth wırh the 
 cafe of the falſe Pꝛophets, and pet thep dare boaſt them ſelues to 
 be JPreachers and Ceachers of Chet , and worfhippers of 
 Go, 
 Ob The next chinge,wherebp chis deede doth comfort and encous 
 thePrea- ragethe Dreachers of Chꝛiſt, is, chat it ſheweth where helpe ig 
 chersof — to be af ked, when a tempelt is riſen: co wit,not ofthe world, for 
 En a not mans wiſedom or power,but Chit him felfe,and be alone ig 
 for Sedefre le tobelpe them. Dim chep mutt call vpon in euerp dittres with 
 helpe in the full confidence, in bim thep muff trutt, as bis Difcipleg here 
 time of trou- DID, Foꝛ bales thep had beleeued that Chꝛiſt wag able to take a: 
 bleand per- way the daunger wherein they were , thep would not haue awa⸗ 
 fecution. ked him, and prayed him to fane them: although their faith chen, 
 was berp weake,and verp much diftivence wag in them, for that 
 
 thep 
 
A 
 IN DAVNGER AND TROVBLE, 323 
 
 - they nid not confivenelp commit them felues with him unto vaun: 
 ‘ger , Douting nothing but he was able ta deliver them out of the 
 middelſt of the fea,and from death it ſelfe. ereof therefore lec it 
 E be acknowledged ag certatne , chat as no Judge or Mopverator 
 can be giuen to the word of Gov, but God onelp , fothere can be 
 ee no other maintainer op defender thereof: who ashe fendeth 
 it out whether he will without anp merit 02 counfell of men, fo he 
 alone allo will defende # preferue it without the apde o2 ſtrength 
 of men; and therefore he that (eeketh ayde vnto this word of men, 
 Hall without out fall,being forlaken ag well of men as of Gov. 
 Ahereas Chat ia fleepe,it giueth vs to vnderſtand, that in 
 the time of perfecucton he voch fometimes withdraw him felfe, @ Chrift fome- 
 feemeth as though beflept , whiles that he giucth not trengeb = mes the 
 power valiantly to relite,the peace and tranquillitie of minde be: · 3 
 ing now diſturbed, butfuffereth vs to waffle and labour with trouble with 
 our infirmitie for a mhile,chat we map acknowledge how we are deaweth him 
 altogither noching; and that all thinges doe Depend on bis grace {lf & differ- 
 and power. As Paule confellech of him felfe 2.07.1. that ttbe- —— 
 houed that he houtve be fo prꝛeſſed and troubled out of meaſure, ‘ 
 that we fhould not eruff in cur felues but in Gon, which rapfeth 
 the deat Such fleepe of God Daud oftentimes felt,and maketh 
 mention thereof inmanp places; Arife, awake, O Lorde: why 
 fleepeft thou? why dooft thou forget vs ? &c. 
 In alumme , the prefent tert oflereth vnto bs two principall 
 thinges full ofconfidence and godly bolones. The firſt, that when 
 perfecution is rifen for the woꝛd of God, me may fap: Tie knew 
 that it would fo come to pafle,Chrifk ts in the thip, therefore the 
 ſea ſo rageth, thewindes trouble vs, the waues fall vpon bs ag 
 though thep would dꝛowne bs. But let them rage and be furioug 
 as much ag thep map: itis certaine, the fea and the windes doe 
 obey Chrift which is the other principal hinge which this tert - 
 offereth.{perfecution thall extend no farther,nor rage any lenger 
 then he will, and albcit the waues doe euen ouermbelme bs , pet 
 mutt thep be obedient at his becke . De is Loꝛde ouer all. where- 
 fore nothing thallburtos: be onelp endue vs with bis grace, 
 that we be not overcome bpbnbeliefe and ſo deſpeire, Amen, 
 Ahereas the men merueilev and prapfed the Lorde, ag vnto 
 whom the fea and windes doe obep, tt fignifieth that the Gufpell The Gofpel 
 and woꝛd of God is fo farre from being — by perſecu⸗ — 
 BE: ; ii. N 
 
ri | 
 * 4, 
 324 A SERMON OF THE LIFE | 
 broadand tion, that cherebp it ig fpread farther abroad, and faith alſo is in⸗ 
 ahnen ereafen and becommeth dronger ¶ Cherein it appeareth howe 
 fecution, Divers thenature of this Diuine good thinge ig from the goon | 
 thinges of the worlo, which decay by calamitie and migfortune, | 
 and are increafen bp profperitie and fortunate affapres : Butthe — 
 kingdom of Chꝛiſt is increaſed and ftrengthened by tribulation — 
 and aduerfitie: but is diminifhed and weakned bp peace and tran: 
 guillitie, TAbereupon Paule fapch 2,672.12: The Lordes 
 power ismade perfect through weakenes: which Gob performe 
 
 in vs alſo, Amen, 
 
 ESS 
 — 
 
 A SERMON OF D. MAR- 
 TIN LVTHER, WHEREIN IS EN. 
 TREATED OF THE LIFE ORAS. 
 
 AP CR YS T VANE 1 10980 NG Tae 
 
 ER 
 
 6 | 
 
 2.Cor. 6. 
 
 
 
 
 Verfer. NO we therefore as workers togither 
 
 | ee befeech you, that ye receiue not the 
 | (CRY) grace of Godinvaine. | 1... 
 N 2. ee For he fayth : | haue heard thee in a 
 
 | timeaccepted,and in the day of faluatiomhaue 
 | Efuccoured thee : beholde nowethe accepted 
 | time,beholdinow the day of faluation. 19" 
 | 3. Letvs giue no occaſion of offéce in anything, 
 that our minifterie be notreprehended. 
 
 4 But in allthings let vs behaue our felues as the 
 Minifters of God,in much patience,in.aflidi- 
 ons,in.neceflities,in.diftrefles. soa u sum 
 
 Eur | 5 In 
 
 
 
a — OR A CHRISTIAN, A 326 
 58. Inftripes,in prifons,in tumults,in labours. 
 PB oy 0 sp tee intone in faftings, i in puritie) in know- 
 
 Be edge,in Ion ng fuffering, in kihdnes, in the holy 
 
 N * prt lou vnfeyned, 
 
 7,  Inthe word of rruth,in the power of God, by 
 
 * the armour of zighteoufnes on the night hand 
 
 zn. c and onheleft, | man 
 
 8. By honour and diſhonour, by euill repott atid 
 on m ogoodreport,as deceiversand yet true: 
 
 9. °° Asvhknowne;and yet knowne: as dying, and 
 
 | Ba we litte:'as chaftened, & yernot killed, 
 
 .10,., sade —* fortowing,& yet alway reioicing:as poore, 
 i ite —X sa ke many rich: Sambi aeons 
 | aye BO ale elongall sings. 1 9g348 
 pater era VIB 
 Fea austin on m9 zarten’ yw ot sits ot findings Ir 
 
 B | aa ber somanition: and — to athe Co 
 FORK bh eeu tinbians:, to apply them ſelues to thoſe thinges, 
 1 HY Ss which they did already knowei «Che wordes ſurely 
 
 AAG) arecalie te be vnderſtood, buchard tobe danesand 
 bg oan ole mot rare... Foꝛ tn (uch merueilous oper and 
 "colours bepatieeth out Chꝛiſtian tie pas tt can not be pleafaunt 
 2 — ti behold. Firſt be faptbxAs;workers togicherwe bet The Mini- 
 
 
 
 
 
 ech you} ie callechthe Miniſters of pᷣ woꝛd tagitberwairkersäifters of the 
 a8 1.6053 she alfo fapeh :V Veengithes are Goidslabourers;yes"0r4 pie? 
 | | ate Gadshusbandrie,and Gods building: Cibichis thus mücht, A ood. * 
 in efleet: Cie preach and labour inthe woꝛde among pou by teas’ 
 | chine erhorting but God tnwardlp with bis ſpirit dorh.blefle, 
 | and glue * encreafeslefithatıthe outward labour in the mon bei 
 in vaine. And ſo God is the inward and. true Maiſter, which brine 
 geth to pafle all hinges, whom me ſerue in thelofficeof outward 
 | preaching, Row hecalleth him ſelfe ¢ bis fellowes {uch togither 
 | workers.tett they thould contemne che outward word.ag though 
 | thep either had notneede of it,o2 ban already fufficiétly attayned 
 to che knowledge therof. For although God can alone by hig ſpi⸗ 
 \ zit, without cbe outward word worke all things inthe mindes of 
 | i= elects pet be will noc doe it, but —“ vſe togither woon · 
 iii. 
 MM 
 
 a] 
 
 | 
 | 
 (8 > 
 
 
 

 
 326 A SERMON OF THE! LIFE 4 
 
 king preachers, x wonke bp their word) where where it pleafech 
 bim, Fopalinuch therfore.as it ſeemeth good vnto God to giue to | 
 reachersthis: ablice panies Mamitestbat thep,becounted woꝛ⸗ 
 kets togither with him, it is not lawt ull in anp an ha chalenge 
 either thatlearning 02 holines vncohimlelf, thathe nealecteuen 
 teuer fo fimple a fermon wherein the wor of God is pieachety | 
 much letle that he contemne its for we know not when that time 
 will come, when Good bp his Pꝛeacher — to accom⸗ 
 pliſh bis morke in bs, CIO MO chit bit 3101 only a 8 
 The Br Decondip.the Apoſtle admoniſheth J the daunger oflofing d 
 u doth fight of the Goſpel, when be ſayth: that ye receiue not the grace 
 ds fong c- of God in vaine. iberbp be giveth vs to underkan that } ‘preae 
 tnueinone ching ofthe Gofpelt ig nota erpetual, continuing & permanent 
 place fincere ggettitie,but rather that ft’ if ‘tke ratne that fopain!y commeth # 
 & vncorupr foone palleth away when as the Sunne and heat come byandby 
 and take away al the moittite that is Iefethereof,ätibiafterwaro 
 fcorch and hurt hinges neuertheles, This herp experience proc 
 ueth,foz no man fhall be able to bꝛinge forch euen one place in the 
 world, where the Golpell hath remained pure and fincere aboue 
 the age ofone man, but continued and increaſed while thoſe 
 bywhoſe miniſterie ithegan; they departing bente that alſoa 
 moft wholy departedrand byandby after followed herttikes and 
 falfe teachers, withtheir deluſions anv kalſe doctrine peruerting 
 and enruptingiallchinges. "So Woles fopecalo his Iſraelites 
 that byandby alter bis death it (houldcomeito patie, chat chey 
 in our depart from the wap ofthe Roꝛde, and corrupt their o 
 Ne wayes, which the bookeof Judges toicheflech to haue come te 
 ; >" paffe: Boj eonee che fame booke faprh;that.as often as anpiudge 
 which had calied againe the word ofthe Loin vie, they fell a- 
 gäineforchwich tacheir vngodlines, @made all things worfe and 
 wore. So Joas the king continued in bis dutie fo long as Telos 
 tada the Pꝛieſt lined, who being vead, be began byandby to be’a 
 King vnlike him felkcze lekt the office of a good and godly Kings 
 “AZ20.29.  Meicher fell icout otherwile after Chrit had receiued his’ Apoe 
 ſtles to him felfe. almott the whole world was ſilled with herefieg 
 and falle dactrine.d21 hich Paul pronounced before; 1 know this, 
 fapth-be,that after: my departing shal! grieuous wolues enter inl 
 among you, not fparing theflocke (Sic; Softanvelh whe cafe at 
 this dap allo the büneam fincere Golpethach chined vnto vs che 
 day 
 

 
 d 5 OF A CHRISTIAN, 4% 327 
 
  napof grace and faluacton, aud the acceptable tine are prefent, 
 " put chep thall thoptly beendedifthe world anv, > 
 { Moreouer,to receiue grace in vaine canbe nothing els , ‘then Whatitis to 
 |" tobeare the pure and ſincere woꝛd of God ; whereby the grace of tecciue the 
 God is preached and offered, and notwithtanding to embrace it ee ee 
 “With no diligence; neither tobe chaungewoy alterevinlife ; Wp °°o vaine 
 “this unchankfullllechfulnes we deferue to haue it taken awap a: 
 gaine as being, vaworthp of it Fortwe making ſo light of the 
 Goſpell are vndoutedly they which are bidden and called to the 
 mariage,but whiles being bulied about other matters we vefpife 
 ‚ this grace,the goodmawof the boule is angrie with vs,  (weä- 
 | keth that wefhallneuer tak of bis fupper, Che fame voth Paule 
 now bereadmomth of,that we take heede do our felues, leaſt that 
 | Werecetuethe Golpell vnthankfully & without frute.Dea Chit 
 | alfoadmonithed bs of the fame: V Valke while ye haue the light, 124. 12.33. 
 leaſt the darkenes come vpon you‘, It ought furelp to make vs 
 moꝛe warie and heevefull, euen for chat we fuffered fo gricuous 
 | and pernitiousbarkenes under the Pope. But we haue now for« 
 gotten all uchthinges,nothankfulnes,no amendement ts found 
 | among bs; mhich bow greatly to out owne hurt we negtecty we 
 | hall thoatlp feele, 
 | Forhefayth: Ihaue heard theeina tyme accepted, and in the 
 | day of faluation haue Ifuccoured thee: beholde nowe the act 
 | cepted tyme . De deſcribeth here the merueilous feltcitic which | 
 | isthere where the Golpell flaurithech, there is no wath, nore 
 uengement, all chinges are repleniſhed wich grace and faluatt: 
 | Dit, pea itis vnſpeakeable howe great felicitte thefe woꝛdes doe 
 | fpeake of. Cdtyereas he firſt ſayth: atyme accepted;it ig fpoken A time ac- 
 by an hebrewe figure, and is as much agifthoufap: a graci. cepted. 
 | ous tyme and repleniſhed with the fauour of Gon ‚ wherein Goo 
 | turneth away bis anger, and declareth nothing but loue toward 
 bs, audareadp millto helpevs. Dur finnes are blotted out; 
 | noconelp tholethat be paft , but thoſe alfo which as pec ſticke in 
 our fleſh, and that I map ſpeake in a word: the kingdom of mets - 4» <u 
 | cie is prefent , wherein nothing but forgiuenes of finnes, and res 9D ods 
 foring of grace is ſhewed: beauenftanveth open,the righe peare 
 of: Jubile is come, wherein all dettes are remitted, and no grace 
 is denied:Mtbereupon be fapths Ida time accepted haue | heard 
 | Be ig, now I fauour thee € am —— fers thee, whats . 
 ye ttt. 
 | 
 | 
 
0521313 gif 
 
 The ny or 
 
 faluation. 3 
 
 328 A SERMON’ OF THE LIFE 
 
 ſoeuer thou wilt haue, pray fozit, and thou (halt obtapne it, and 
 ‘cevtainlp receiue it,Dnelp let not che faule de i inchpfelfe, pap, 
 while this time endureth. 
 
 Beholde nowe the day of faluation. He calleth chis the time 
 and day of ſaluation, thatis of helpe and felicitie. For weare 
 not onelp certapne hereof , that Gon is mereifulland fauourable 
 vnto vs, and we acceptable vnto him, but allo ag we beleeue, 
 and bp faith are {ure of bis goodnes towardds ‚fo be declareth 
 in deede, heareth: them that crie vnto him; helpeth and ſauech 
 them, yea and maketh chem plainlybleſſed · CAe therefine wor 
 thely acknowlenge and tonleſſe this tyme to be the wiſhed; pro⸗ 
 ſperous, bappie; and very day of ſaluation. For it behoueth that 
 
 voth be rogither 5 both that God fauour ns, anv alſo that he de⸗ 
 
 clare bis fauour towards vs bp woꝛke on deede. That he fauou⸗ 
 reth v2, the accepted tyme which is nowe pzeſent doth witness 
 thathe doth alſo helpe vs and finith our ſaluation, this other wit⸗ 
 nefleth „to wit the day of faluation, the day of helpe But asthe 
 ftate of the life,of Chrittians iss ili thou wilt indge according te 
 the out ward many thou wilt iudge it rather a tyme of — 
 wzath and indignation s: whereinthe Goſpell is pꝛeached, anv 
 
 wherein they liue, then a time of grace and faluation, Where: 
 fore the wordes of the. ſpirit muſt be fpiricuallp vnderſtood, fa 
 fhall we eafilpfee g perceiue that theſe noble and mo pleafaunt 
 names doe mot xightly and properly belong tothe tyme wheres 
 in the Golpell flouriſheth, that it is a tyme accepted, that ts, full 
 “of grace, and atime pflalyarion, whereby furelp all the riches 
 and f-licitie of Cheiſtes kingvom * Ip commended and ſet 
 
 X faychntcovs, · (2928 UNE 
 
 Wo offence 
 mult be gi- 
 
 Let ys giue no Sticadidn of — in any thinge. f orafmuch 
 therefore as there is ſo acceptable and qratious atpme, tet bs, 
 ſayth be ,vfert worthelp; and not receiue it in vayne. Firſt enves 
 uouring to giue no o¢cafton of offence to! anp man, leaſt char 
 our office of preachinge Chik be reprebenden 5 wherebp be 
 
 -uen whereby uffictentlp declareth what offence he meancth, namelp that the 
 the Gofpell Doctrine of the Gofpell map noe be ſtumbled ar, as though he 
 
 may bere- 
 rehended, 
 ouble oc- 
 
 calıon of of- 
 
 taughe that which ts not perfect and found. Powethere map be 
 giuen a Double occaſion of offence, whereby the Gofpell isrepres 
 hended:one, wherby the Heathen are offended, wher. as fomeon; 
 
 fence may be Beha ar of} » — ſeeke the libertie of the fleſh, wil not be 
 
 giuen, 
 
 obedieng 
 
‘ 
 N 
 N 
 I 
 If 
 
 j 
 
 OF A CHRISTIAN, 329 
 
 ‘pbedient to magiftrates,turning che libertie of (pirit,into leh: whereby che 
 lx licẽtiouſnes. Thefe do meruelouflp offend p difcreeter ¢ wiler Gofpel is re- 
 ſoꝛt of the eathen ; and makethat thep bate the Golpell with: ptehended, 
 
 dur a cafe, which thep thinke doth teach thislicenttoulnes : and 
 
 bag it were with a certaine force thep do by this their infolencie 
 repell and dꝛiue them from the faich of Chrift:for chep meafuring 
 
 all Chrittians bp chefe , do dete them as light men, and trou: 
 blers of the common wealth, and therefore not to be fuffered. 
 This offence therefore , and this reprehenfion , or rather hatred 
 and perfecution of the Golpel we acknowlenge to come chrougb 
 thefe prepofterous Chꝛiſtians. Another offence is, wherebp 
 tut Chrittiang amögthemfelues are fometime offended,through 
 the vnſeaſonable vſe of Chaiſtian libertie, in meateg and other 
 indifferent thinges,whereat the weaker fort in faith do fometime 
 ſtumble. CUbereof.che Apoſtle hath giuen many preceptes 1. 
 Cop.8. Rom. 1 4.He exhoꝛteth therefore here vnto that, whereof 
 
 ‘he admonicheth iw other wordeg 1. Cor. 10: So behaue your 
 
 feliies, that ye giueinone offence,neitherto the Iewes,norto the 
 
 Gréeians, nortothe Church of God : euen as] pleafe all menin 
 
 ‘all things, not feeking mine owne profit, but the profit ofmany, 
 
 tharthey might be fated) Che fame be teacheth alfo jobitip. 2, 
 
 that euerie man looke not on bis owne things, but on the things 
 
 of other men, for fo al! offence hould be eafily taken away, nap 
 
 none at all ſhould be giuen. — E int 
 
 «yo Thacour minifterie be notreprehended. Tho can bring te Though we 
 
 patie chat our miniſterie ſhall not be reppebended,feeing that the © Lier bring 
 Golpellig necelarilp fübiectroperfecucion, no leſſe hen Chpitt Pe Fog 
 
 the word of 
 
 bimfelfe2 In deede itis not in vs to make that the Wordt Of God God be nor 
 
 bendt repꝛehended and perſecuted of chem which are ignoꝛaunt ar all repre- 
 
 of: Govs and do not beleeue: for it ts arocke of offence’, Elai. 8. bended, yer 
 Mont 9 this offence commeth becaule of our faich j and can nor VUE we en- 
 be auoideb otbe and therefore: the blame thereof ought nottobe i. be not re. 
 layde vponvs Dowbeit here is an other offence which procee- prehended 
 peth hereof, for chat our loue is not fuffictent dutifull, this. com- through our 
 meth chyough vs; inatmuch as our warkes are che cauſe thereof, faule. 
 becauſe they donot fo thine bp faith , that thep which are conuer- 
 
 faunt with vs map therebp be provoked tolerue God, as it is 
 
 meeter This offence is giuen through our fault,whom tt becom: 
 
 meth forte liue that the Hewes, Heathen 3 Princes of the woꝛlo 
 
330 4 SERMON OF THE LIFE 
 
 might haue no occalion to fap: Beholde how light and naugbeie 
 > thelemenare, pea and verie wicked wretches, the doctrine of 
 lile which they follow mußt needes be euell and pettilent: Do our 
 inkamie and crimes are occalion of offence to others, and of ha⸗ 
 tred and deteftation of the moſt holy woꝛd of Gov, Foꝛ whereas — 
 
 we ought fo to know, preach and folow tt, that thereby both our 
 neighbours might be brought onto God ,and-tothe leading ofa a 
 godly life,and allo the gloꝛte of Gov fet forth, we by our naugbtp — 
 and flouchfull life bring to pafle that it doth not onelp bring, no 
 profit and commodity to our neighbours, butis bꝛought into bas 
 tred and made detettable throug) our meanes, bearing our igno⸗ 
 minie and reproche. ow it is amoft hoprible fpnne and wicked⸗ 
 nes bp our naughtines to make the word of Gov which ts moſt 
 holy and boingeth faluation, tomake it J fap, fo odious, and to 
 repell and dꝛiue men from it, to our owne; and their mott cets 
 
 taine deffruction, 
 
 But in all thinges letvs behaue our felues as the minifters of 
 God, in much patience, in afflictions, &c. Here be deleribeth in 
 order the fiqnes € proper tokens of a Chꝛiſtian life, wherewith 
 it ought to be adogned in outward conuerſation: Not meaning 
 that one ig made a Chꝛiſtian and govlp herebp , but as he fayth, 
 that by thele ag by proper frutes and fignes of Chꝛiſtianitie, we 
 fhould thew our ſelues to be bach , and behaue our ſelues as che 
 minifters of God, that is as Chꝛiſtians ¢ godly men, And marke 
 well that befapths as the minifters of God. It map feeme berp 
 ftraunge, that the miniſterie of Gov conſiſteth in thele „in many 
 afflictions, tn neceflitieg , in diftcefles, in ſtripes, in pꝛiſons, in 
 tumults, in watching, infatings ; ¢c. Among thefe be num: 
 breth not Maſſes, and prapers forthe dead, oꝛ other triflesof 
 fatned worſhip of Gon. He rebearferh chole things that pertaine 
 to the true and right leruiceof Gov, whereby the body is chafki: 
 (ed, and the fleth tamed. di hich is well to be nored, left thataup 
 neglect fattings „ watchingg andlabour, and make no count of 
 them foz that thep do notiuttifie, Chep bring noe righteouſnes 
 in deede, pet are thep frutes of righteoulnes being obtained, 
 wherein thou map be erevcifed, and whereby thou mayſt keepe 
 thy fleth in ſubiection and enforce it to do bis duties. uni ono) 
 
 ‘In tumults. De rebearfeeh tumults oꝛ ſeditions among the 
 reſt, not that tt becrommeth vs te teach 02 moue them,who ought 
 to 
 
 
 
OF A CHRISTIAN, 331 
 
 to obep Magiſtrates, and with quietnes to live obedient vnto all 
 in chacmbich is good, as Päuleteacherh Rom.13, and Chik - 
 Watth,2 2: Giue vnto Cefarthofe thinges that are Cefars': but 
 — that we mutt beare tumultes of others , a8 alfo neceffities , vt: 
  ftvefles ; tripes, and imprifonments , which we mut caule or 
 
 | procute bnto none „but ſuffer being procured and layde bpon bs 
 
 by others. Therefore in the fir place be lettech much patience, 
 
 which ſurely moueth no (edition oꝛ cumultjbut rather ſuffreth it, 
 
 and appeaterh tt, itk it can. Gut ithe meane feafon it ſingularly 
 comfozteth bg at this time, when as tumults are commonly int se * 
 puted ato vs, for that this is incident toa Chꝛiſtian life that for secured co 
 the preaching ofthe Golpell it is acculed to raiſe ſedition, which raife {edition 
 ie rather {affereth being raifen of other againſt che word of Gov, and tumults, 
 For asin time paſt Achab accuſed the moſt holp Jrophee Elias he WA fut 
 Bfifevition, affirming that it was he that tronblev Ifraell; when pine raited 
 as be himſelfe in deede did trouble it: fo isit neichera thamefull ofocher. 
 hoz new thinge ‚for bs to be accuſed of the fame when we preach 
 thefame word. Let bs rhinke when the enemies of Gon lap this 
 repoche anv ſclaunder bpon bs, that not onelp Cliag, not onelp 
 
 the Apotties, but Chik himſelle wag counted of the Hewes a fe- 
 
 Ditious felow,¢ crucified, a title being wꝛittẽ in chꝛee languages 
 
 and put om hecrowle 5 that he Mould of all be counted as a ſedi· 
 
 tious king of the Tees 5 which would haue moued that people 
 again Cefat, and adtoinen them to himſelfe, who in deeve bp 
 
 woꝛd and example of his life taught noching moze then ſubmiſſiõ 
 
 and obedientẽe and liued (0 that he was ready to profit and mini⸗ 
 
 . Keronto all, ‘as for che reft whereof the Apottle bere maketh 
 
 mention, as patience, affliction’, neceflitie, diſtres, ſtripes, pri: 
 fons, labour; watchinges,fatting, puritiesttig raſie to vnderſtand 
 how they pertaine to the miniſterie of Gov, who truely diſdai⸗ 
 neth to haue flouth full, tole, gluttonsus and dronue miniſters, 
 and ſuch ag can not abide aduerſitie and trouble. Buche ſpecially 
 reproucth our delicate ones, which quietly entoy reuenues and 
 rents, and take their velightanvpleafire, thinking that it is an 
 bntooxchie thinge that they ſhould labour); fox thepiare hauen, 
 weare long gowmnes,, and crie out in compiles’ we! Howbeit theſe 
 fhall not be abletoapppoue themielacs before Goo wha mini Cod wi 
 ‘Haut all to labour, andeste cheir ombe and not other mens DAD; be idle, bur 
 
 * is vnitten by Paule co the Cy cMaloniane,, Thð thetelore all ro labour, 
 
 
 
332 _ A SERMON’OFTHE: LIFE | 
 
 and fo este teacheth here allo, that God is ſerued bp labour, anv not that 
 
 their owne ‘pnelp, but that we alfo are, thereby InpuM, and. commended to be | 
 
 bread. =the miniffergof God. ose 
 
 “ Inknowledge: Pau⸗ taketh knotoledge here for that which | 
 
 me call prudence o2 wifedom,wherby we vfe things withreafon, — 
 
 behauing our felues with dilcretion anv. comelines DF which — 
 knowledge p faping alfo of Paul Kom. ı o.is vnderſtood: They 
 hauethe zeale of God but not according to knowledge, that 
 is , thep beare a zeale to the lawe not prudently „not weying and 
 — 7* cðſidering all things well, that they might do no vndetent thing. 
 Chtiſtians Ahereloze whereas be here expreſſely requireth knowledge in 
 muſt frame the miniſterie of God; be thereby admoniſheth bs, that we frame 
 theit life pru- our fife with reaſon, and opder it prudenelp,inallchingg keeping 
 — ameane; and hauing an aduifen rebard ofourncighbours 5 det 
 diferction, that inanp thing we offende p weaker fort, with vnſeaſonabie vſe 
 | of Chꝛiſtian libertie, and that we do all thinges to the enifping of 
 | all. So we muß labour, fat, watch, and applie our ſelues to cha⸗ 
 | ſtitie and fuch other-thinges ;not aboue mealure , that eicherthe 
 body map be indaunger bp coo much honger and watching, 02 
 the true puritie of life, by ouermuch abftinence trom macttimar 
 niall companie, but we mutt vſe thele hinges wich knowlenge, 
 that is with conuenient wiledome anv difcretion, that they map 
 | not anp whit hurt, but alwayes edifie »:CUlhereupon Pauleır. 
 
 J Coꝛ:7.expꝛeſſely admoniſheth maried folkes, that thep abſtaine 
 not ouermuch from mutuall companie, left chat they be tempted 
 of Satan. In all hele cherefore, in fakingg,watchings;Taboung, 
 thattitie ec: the Apoſtle would pzefcribe and appoint no rule, 
 {awe or mealurey Which the councels of the Pope and, Monkes 
 bo, butthemeane op mealure to be obſerued inthem be left-free 
 to eueriemang knowledge and difcretion , that euerie one map 
 confiver with bimfelfe hom much or long be mutt labour ; fat, 
 Watch; or abfkafne, tothis ende that tbe fiehh * be same and 
 made obedientto thefpirit, 0. 
 Inlong {uftering,in kindnessin the haky San Tibattherwo 
 former are the Apoftle bath aclarge (ufficiently declared Rom, 
 2.@al.5. But whereas he faith s Inthe holy Spirits { it map be vn⸗ 
 derſtood after two ſorts, either that be fpeakethofp holy Ghoſt 
 : Gophimfelfe,or that he meancth by the holp ſpirit the crue fogce 
 and maner ofa ſpirituall life 5 as. chough be would —* 
 is 
 
 
 

 
 J bd “ 
 . OF A CHRISTIAN, 233 
 “this maner: Beware of anbppocriticall ſpirit, which wilbe coun 
 ted for abolp ſpitit though a merueldus ſhew and craftie coun. 
 erfaiting of (pivituall chinges , wher'ttis in Decde an bncleane, 
 prophane, and an euell ſpirit, and bringeth in nothing but fects 
 and hereſies. Gut liue pe inthe true € holy ſpirit which is giuen A true ſpiri⸗ 
 of God, which giueth and maintaineth vnitie, one mpnde, heart Wall bie. 
 amd affection, whereof he fpeaketh alfo Eph. 4: Endeuour ro 
 keepe the vnitie of the fpirtt in the bond of peace. They there« 
 fore which perfeuer in the fame true faith , mynde and fentence, 
 behaue themſelues ag the miniffers of God in the holp ſpirit, 
 being trulp (pirituall, and lining afpirituall life. Fora ſyncere 
 {piritualllife’s which ig Ted bp the alfittaunce of the holy ſpirit of 
 God, is alfoled in the dnitte of myndes, che hearts bp fateh being 
 afſfected after the ſame ſoxt. — kl ple 
 
 n loue vafained, nthe word oftruth. As be fer the holp foe: 
 rit agaiuſt heretikes and falle Prophets ‚To be lettech pnfainen 
 foue againſt flouthfull and ſſuggiſh Ehriftiang , woo albeit thep 
 haue the fame meaning and mynde tu the true ſpirituall life, as 
 concerning opinions ofdoctrine, pet are they remifle, colde and 
 fait inloue, Sb he letterh the word oftruth again them which 
 abuſe the Word of God and interpret it according te their owne 
 allectiẽs that thereby chey may ret them a name and profit. For 
 ag falle ſpirits bo contemue the word of the Scripture, and pre= 
 ferre themfelues before tt4%o chefe no in deede boaffof the worn, 
 and wilbe counted matters of the Scripture , but bp their inter: 
 pretations do peruere che fenfe and meaning thereof, Againſt 
 thele Peter (peaketh : Ifahy man ſpeake, let him fpeake as the 
 wordes of God , that is, let him take heede that bebe certaine 
 that thofe 3 which be fpeaketh , be the modes of Good, and 
 not hig owne bainetmagination, Now Jaule calleth that here 
 the word of truth, which ig ſyncere word of Gov, not whcih ig The word of 
 vnſyntere ¢ fained, which koral much ag itis ours, is falflp called truth. 
 the word of Gon, sor chat which ine call the true ¢ sight word, 
 the Hebrewes call the word of truth. 
 
 “Inthe power of God, Df this power Peter alfo ſpeaketh 1, In fpirituall 
 Pet.⁊ . any manminiffer, let him do it as of the abilitie which factions — 
 God miniftreth, And Paule Tolofl, 1:Whereunto I affo labour ———— 
 
 and ſtriue, according to his working ‚which worketh in me muf do no- 
 
 mighrely. Againe Rom.ız: Idare not ſpeake of any thing which thing bus 
 
 
 
 
 
 - 
 
334 A SERMON OF THE LIFE 
 that which Chrift hath not wroughtby me,to make the Gentiles obedient, 
 we arecer- &c, Chꝛiſtians muſt be certaine that thep are-the kingdome of 
 pean REE God, and do nothing at all,efpeciallp in ſpirituall functiong,and 
 ve, shofe thinges that pertaineto the faluation of foyles , whereof 
 
 thep are not certaine, that itis not thep which woꝛke , but Gop 
 
 that worketh bp chem, Foꝛ inthe kingdome of God itis meee, 
 that Good alone do (peake,commaund,do,difpofe, and worke all 
 thinges, Chis Chat ment wen he ſaid Watth, 5: Let yout light 
 
 {o shine before men , that they may fee your good workes, and 
 
 glorifie your Father which is in heauen, ag the author of them, — 
 
 which doch them and not pou. 
 By the armour of righteoufnes on the right hand, and on the 
 left, by honourand dishonour, &c, Thig armour be delcribech 
 
 of God, boch are ca chis ende, that be map turne Chrifkiang from 
 
 corporal and propbane armour, and admonifhthem,, chat thep 
 
 area ſpirituall people, and therefore mutt be furniſhed with ſpi⸗ 
 
 rituall armour , wherewith they mufkalwapes fight a ſpirituall 
 
 fight with {pirttuall enemies , which, bere be rebearfeth, and 
 
 ſheweth that they do allaile bs bath en the right hand and onthe 
 
 The enemies left, On the left hand be fettech vifhonour, euell report, and that 
 
 of Chriftians tye are-counted ag Decetuers, vnknowen, Dping , chattened, ſor⸗ 
 ——— rowing, popze, hauing nothing. Foꝛ all thele thinges come pn. 
 
 - lefchand, 0 Cheiftians, thep are openly defamed, being reproched to their 
 | face „and bp infamie falfly accufed and ratled on , counted ag des 
 ceiuers and followers of moft wicked trades. Chey are ag vn⸗ 
 
 knotone although noble, all refuling to be friends with chem bes 
 caufe of the perilous confeflion of the name of Chri, pea tt mas 
 nie times commeth to pafle that thep chat were their moſt famt- 
 liar friends are afhamend of them, for that they baue fo euell ates 
 port, anv are verie tll ſpoken of among the chiefe,ticheft, wiſeſt, 
 and mightieſt ofthe world, Chey are dying, thatis, as theepe 
 appointed to che laughter, they looke for death euerp moment, 
 by reafon of the great hatred and enuie which che euell beare to⸗ 
 ward them, being alwapeg perfecuten of the chiele ofthe ie 
 ep 
 
 
 

 
 OF A CHRISTIAN, 335 
 
 They ate chaffenen , for it often times falleth out that they are 
 ſtriken and beaten, and do bp other difcommovities trie bow thep 
 ave enuied of the world , and how gre ——— the mightie 
 of the world beare againft them, They areas forrowing ‚for all 
 outward thinges are againft them, and the whole world giueth 
 manp caufes of gricfes vnto them. Thep are ag poore, for there 
 is no man of the worlo which will gtue them any ching , euerie 
 man is ready to bure and envamage them. Meitherdorhep poß 
 ſelſe any thinge,for although all thinges be not taken from them 
 at once , pet are chep in that ftate chat they daily Tooke for it, A⸗ 
 paint thele aduerfities ¢ as enemies affatling bs on the left hav, 
 itis neenfull that we be fortifien ¢ fenfed with p armour of Gov, 
 left that we either deſpeire or faint, Now this armour is a fare The armour 
 and inuincible faith 5 continual confolation and erhozration of of God, 
 the word of God , and aliuely hope and bndouted erpectation of 
 the belpe of Gov. hen being furnithen with thefe, we {utter 
 all thinges patiently , ffanding fevfatt in our dutie, we declare 
 out felues the ſyncere minifters of God, which the falle Apo⸗ 
 files and hppocrites can neuer do, alehough tbep faine a ep 
 ferue Good, 
 
 Dun the right hand be fetteth gloyie,paifes,char we arecoun: Where a- 
 ted true, knowne,doliue „are not killed, do reioyce, enriching gainft Chri- 
 many poffeffing all thinges. Foꝛ it alwapes falleth out, that ie rm ji 
 there be fome which make account of Chꝛiſtians, and reuerence ee icvall ar- 
 
 them ‚among whom they are well repopted of, and counted true mour on the 
 in Doctrine , wherefore fome are not wanting which topne them: right hand. 
 felugs bnto them, and do openlp ppetend friendthip with them, 
 freelp pronouncing them to be the minifters of God. Meither do 
 thep die fo oft as they are brought into vaunger , and being chas 
 ſtened are not alwapes killed. Finally it commeth to palle bp 
 the confolation of the {pirit, chat they vo then moft of all retopce, 
 when thep are in greateſt affliction. For their heart retopceth in 
 God, which iop burlteth forth, and vttereth it {elfe in worded, 
 workes,and geftures, And albeit thep be poore in corpozall lub: 
 ftaunce , pet are they neuer famiſhed with hunger , but withthe 
 woꝛd of God do enrich verie many in fpirit , ¢ and not in neede 
 ‚ofanpthing , although thep baue nothing ‚for all thinges are in 
 their handeg, for that all creatures muft ferue the belecuers , as 
 Chaiſt fapth: To him that beleeueth all thinges are poflibie. 
 

 
 
 
 336 A SERMON. 
 
 „as! 
 
 map lerue him, and. that moſt dutiſfullp, Amen. 
 
 — ES SS 
 A SERMON OF D. MAR: 
 TIN LVTHER, CONCER- 
 NING TENTATION. 
 
 CMatth. 4 
 
 § Hen was Iefus led afide of the fpi- 
 
 @fxrit into the wildernes, to be temp- 
 
 (0 Dted of the Deuell. Bert 
 
 033 And whé he had fafted forty daies 
 
 rtie nights,he was afterward hungrie. 
 
 3. Then came to him the tempter & faid, ifthou 
 
 . be the fonne of God commaund that thefe 
 ftones be made bread. 
 
 
 
 
 4. But 
 
OF TENTATION, 337 
 4. But he aunſwering, ſaid, it is written:Man shall 
 ‘~~ not liue by bread only, but by euerie word that 
 
 _ proceedeth out of the mouth of God. 
 
 5. TThen the Deuell tooke him vp into the holy 
 + Citie,and fethim ona pinacle of the temple, 
 6. And faid vnto him: If thou be the Sonne of 
 God caft thy felf dewn:for itis written,that he 
 | will giue his’ Angels charge ouer thee , & with 
 their hads they thal lift theevp,leftat any time 
 thou fhouldeft dafh thy foote againft a ftone. 
 
 7, Iefus faid vnto him,it is written againe: Thou 
 fhaltnottempt the Lord thy God. 
 8.. Againthe Deuell tooke him vp into an excee- 
 
 ding hie mountain, &fhewed him all the king- 
 domes of the world,and the glorie of them. 
 
 9. And faidtohim: All thefe willl giue thee, if 
 thou wilt fall downe, and worfhip me. 
 
 To. The {aid Iefus vnto hin, Avoid Satan, for itis 
 
 | written : Thou fhalt worfhip the Lord thy 
 
 God, and him onely fhalt thou ferue. 
 
 11. Then the Deuelleft him: and behold,the An- 
 
 gels came,and miniftred vnto him. 
 
 g ibis tert hath therefore bin appointed to be redde 
 TAY inche beginning of the folemne fa which bath bi- 
 ss therto bin commaunded for fortie dayes, that the 
 Fa example of Chri being commẽded to Chrifkiang, 
 eg” thep might thereby be prouoked to keepe that fat 
 fo much more religtouflp , which furelp was nothing but a vaine 
 
 
 
 
 Chritt rather followed the erample of Woles herein , chen gaue 
 vnto vs any erampfe to follow. Doles receiving the Lawe ; was 
 foptie vapes x foptic nights in the mount Sina without meat; fo 
 lie time would Ghrtt allo fat, coming tobring ¢ publiſh anew 
 law, Againe,this fatting ig a peruerle thing inaſmuch ag ic was 
 mae 3D 
 
 ~ 
 
 | 
 

 
 
 
 ed abufe of all herein wag,that we tooke vpon vs, and vſed faſtin 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 338 A SERMON  ° — 
 oꝛdained of men. Foꝛ albeit Chaiſt fatten fortiebapes,: 
 Wwe no word of his whereby he hath commaunded bs 
 the fame. De div many other hinges belive notwitht 
 will not haue be alfo todo them: thofe chinges thathe 
 maunded bs todo, thofe thinges, Jſay, we muſt ender 
 A moft wic- that thereby we map obey bis wit. But the moft veſtile 
 
 fafting. and meritorioug woꝛke, not to came che fleth cherebp,but to fat 
 fic fox [pnneg sandte procure the tauour of God vnto our felues. 
 TAhich wicked opiniö made our fatting fo foute, filthie and abo⸗ 
 minable before Gov, that na fealtings , bankets , gluttonie and 
 bronkennes are ſo filthte and deteftable before hime tt were b 
 ter to dꝛinke and bibbe pape ¢ night, chen fo to fat. And alth 
 this ungodlp ¢ wicked intenthad not defiled our fafting, but that’ 
 Fafting mutt it had bin oꝛdained for chattifing p body , neuertheles foꝛaſmu 
 beleftfrec. agit was not left free, that enerie one might baue taken tt vpo 
 him of his owne accord , but was enforced bp the lawesofman 
 fo that most which fatten, fatter againtt thew willes , and toi 
 grudging mpnde, it coulduot be but vaine and ynacceptable to 
 God, Ff {peake not what other burt tt did tn women with chito,t 
 vong chilozen, inthe weake and aged, Ti berefoze we will moze 
 rightly confiver this tert, and fee what maner of faſting it a 
 cheth bp the erample of Chritt, 2 
 Two forts of The Scripture commẽdeth vnto bs two fonts of fatting which 
 fafing, w are laudable: one, which ts taken bpon bs of our one accor, t ‚tt 
 are allowa- tame the fleth, whereoftye Apottle fpeaketh 2. Cop. 6, where he 
 bie & ro Pe erborteth vs to behaue our felues as the miniſters of God, bp ta 
 hours, watchings.¢ fattings among the rett, Another, which a 
 deede ig nottaken vpon vs willinglp, petis willingtp bone ©! 
 bs when by reafon of neede and pouertic we haue not whereas 
 tofeede, Mhereof Paule ſpeaketh allo in che ſirſt Epiſtle to ch 
 Coꝛinthians, the fourth chapter: Vnto this houre we both hua 
 ger and thirſt. Au Chꝛiſt Watth. 9: VVhenthe bridegrome 
 shalberaken fromm them,then shall they fat. Chis fatting Cpt 
 teacheth bs by his prefenterample, whe being alone inthe dele 
 and hauing na meat, did {uffer that neede and hunger patiently. 
 The fir of chele two fates map when we pleaſe be left and bre 
 ken with eating of meat; but this lalt mut be ſuffted gncilt chi 
 ‚Lord ende and bꝛeake it. Nana 
 
— 
 
 fü OF TENTATION, 339 
 
 | Rowthe caule why the Cuangelttt did fo diligently firtt ve: 
 Clare ‚that Fefus was led afide of the {pirit into the wilderneg, 
 that be ſhould chere fat and be tempted, is this leſt that anp tas 
 Ring vpon him to fa of bis owne mpnde and for his owne com: 
 modities fake , ſhould in vaine endeuour to follow this erample 
 OE CHE. Foꝛ hemuttlooke for che leading aſyde of the (pt: y). muftnoc 
 ‘tite, be will caufe fating and tentation enough : for be that procure ten- 
 without the leading aſyde of the (pivit, ſhould voluntarily bring tation to our 
 bimfelfe into Daunger of hunger , oꝛ anp other tentation , when flucs, but | 
 bp the bleffing of God be bath what co cate and dpinke, and Patendy fe 
 whereby toliue quietly, be, J faye , houlo plainlp tempt the jc piestech § 
 Loꝛd. Cie mulſt not procure to our felueg pouertte and tenta- Lord to fend 
 tion, thep will came loone enough of themfelues , onelp when ic. 
 they are fent of che Lord we mult endeuour to beare them pa- 
 tientlp. Iefus , as the Euangeliſt wpiteth, was led afide of 
 the fpirite into the wildernes , he Div mot choofe ta himfelfe the 
 wildernes. They are led with the Spirite of Gad, which are 
 the fonnes of God, Romans 8; The good chinges which che 
 Love giueth, be giueth for this , that we mape eniope them 
 with thankes giuing , not that we ſhould neglect them ‚temp: 
 ting him. 
 Moꝛeouer. this hiſtoꝛy is wꝛitten bnto bs both to inffruct,and The hiftorie 
 alfo to exhort. To inſtruct, that we map learne hereby, that Chritt of Chriftes 
 by this bis fatting, bunger, tentation and victopie againſt Satan harh 
 Did ſerue vs, # furthered our {aluation:that whofoeuer beleeucth infrugion & 
 in him, may neuer neede, 02 be hurt by any tentation, but rather exhortation, 
 fhall abound with good thinges in che middeg of pouertie,and be 
 fafe in the middes of tentation, for that his bead and Lord Chꝛiſt 
 hath ouercome ail thele thingeg for him, whereof by fapch be ig 
 moſt certain, according as p Lord himfelfe ſayth Joh. 1 6:Be ye 
 of good comfort, | haue ouercome the world, And if God couly 
 without meat nouriſh his Chrift fortiedapes € lo many niches, 
 fo be can alfo Chpiftians, Ue are exhoꝛted allo here,that accor⸗ 
 Ding to this erample of Chꝛiſt, we fuffer hunger, tentation , and 
 other neceflitieg whe thep come, and when che cafe fo requireth, 
 to the gloꝛie of Bod # profit of our neighbours. And ſurely if we 
 Do earnefflp confefle and fticke to the word of God,thele hinges 
 ‘Will vndoutedly come vnto bs. Che prelent tert therefore contat: 
 neth ameruelous confolation and ſtrengthening of faith again 
 4 D jj 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 BAO -, A SERMON. 
 
 the lthie and incredulous bellie, which being diligẽtly 
 fullp weped, our confcience fhalbe verie much ic 
 ſtrẽgthened;that we map not be carefull for lining sby 
 a full confivence, that God will giue ds plencifutly th 
 that be neceflarte. Now, that this tentation alfo ts in 
 be ttismanifelt. Foꝛas Chꝛiſt wasted afioeintn the 
 Hatis, was left alone of Gov, Angels, men, and alle 
 How we are, which might belpe bim: fo allo falieth it outwith bs. Ces 
 e led toy aſide into che wildernes, we are fozſaken and left alone Ai 
 Ale: this indeede is it, which etpecially grieuetb v8, tofeele on pe 
 ceiue nothing whereunto we map truft, o2 from ‘whence w 
 looke for helpe. As when it lyeth vpon me to. prepare ſuſten 
 for me ano mine, and I haue nothing at alt of mp ſelfe nett ithe 
 perceine anp elpe comming from anp man, neither know whet © 
 
 to looke for any, Chis is to be led aſide into the deſert, andto be 
 
 left alone, J being tn this cafe, am inche true erercife of fated, 
 
 then J learne how Ff my felfe am nothing, a faith 
 
 is,bow great and rare a thing founde faith is, and howe deepe a⸗ 
 bominable incredulitie is fecled inthe harts of all. Buch 
 bath) as pet a purfe heauie with monep,a (eller ful oftninesa ia 
 nar replentthed with graine, bets not per led afive intothew , 
 
 dernes ‚or left alone, and therrian can not feele tentation whilt 
 thele hinges remaine. ro 
 DHecondip , Satan commeth , and tempteth Chꝛiſt with ehis 
 eh, care for the bellie, and Diffivence of the goonnes of God, ſaying 
 wich care for | thou be the Sonne of God); commaundrhar'thefe‘ ftones be 
 tle bellyand made bread. As if he fhould fap according top Dutch prouerber 
 diffidence of (ruff in God, andin the meane feafow neglect to bake heat 
 Gods good- @avie till aroften chicken flie into thy mouth, Go now, and fap 
 Bs: that thou hafta Gov, who ig carefull for thee, Wihere is'ne 
 that chp heauenly Father. who bath fo great a care of thee? at th 
 be not goovlilp forfaken thee? Cate now and drinke of thy fatt r 
 andletys fee how thou (halbe ſuffiſed: it were well With thee, 
 thou couloett feede on ones. Wibat a goodly —— 
 thou? Dow fatherlp doth he behaue himfelfe. toward thee? Di 
 ſendeth chee not fo much asa peece of breane „but ſuffreth thee 
 bere to be pined with Hunger, Go now, and beleeue petel ae thot | 
 
 art the fonne of Gon, and he thp Father. Surely with theſe and 
 fuch like cogitations be tempteth allthe childꝛen of — J 
 
 Chri 
 
OF TENTATION, 341 
 
 Chritt alfo vndoutedly felt.for be was nor a blocke op fone, but 
 berie man, although pure from ſynne, as be alfo continued, 
 which ig not given vnto vs. Now that the Deuel tempted Chrift 
 with care df the bellie,piffidence and wicked defire, the aunfwere 
 of Chrift doth {uffictently declare; Man liveth not by breade 
 alone. hich is ag much as fhe had (aid: Thou wilt baue me 
 haue regard tobzead alone, thou dealett with me, as though J 
 ought to haueno other care but of meate and foode for the bellie. 
 This tentation is verie common, euen among men that are of An vfuali 
 the moſt perfect fort , but thep efpeciallp feele ic, which when thinge to be 
 thep are pooꝛe, hate notwithitanving a wife and chilozen to tepted with 
 nourify and maintaine, and therewichall an emptie houfe. Were: Sir forthe 
 upon yaule calleth couctoufnes the roote of alleuels, for that 7” 
 itis the right ofſpꝛing of difſidence. And what thinge els, but 
 this diffivence and care of the bellie, is the caufe that many are 
 foloath to marie? whatels doch hold fo many thoufand men in 
 whoꝛedom € vnchaſt lining , and detaineth chem from matrimos 
 nie, but this immmoderate care of the bellie, and vngodly feare 
 left they ſhould be pined and perich with hunger? But the pre: 
 fent becde and example of Chꝛiſt thould be thought vpon, wha 
 although be bad bin without meate fortie vayes and fo manp 
 nights,pet twas he not quite forlaken and lefe deſtitute, buc the 
 Angels at the Tat came, and miniſtred all hinges neceflarie 
 vnto him, 
 
 Thirdly , we map lee here how Chꝛiſt meeteth with this ten: 
 tation of the bellie,and ouercometh tt. De ſeeth nothing in deede 
 but ones and that which can not be eaten, therefore from thofe 
 thinges that were before bis epes be remoueth his minde to che 
 worde of God, therebp both ftrengthening himfelfe , and over: 
 throwing the Deuell. On which word Christians, eſpecially oe I 
 when pouertie pꝛelſeth chem, and all thinges ſeeme to be turned nen ze sn 
 into ſtones, and che minde Dach now tremble for feare of hunger, pted with 
 ought with a trong Faich to lap holo, and aunfwere the tentation pouerty and 
 that would quite difcourage thé: CAhat ifthe whole world were neede mutt 
 full of bpead ? pet doth not man line by bꝛead alane, there is neede Coınfortih£- 
 
 of an other thinge, that is, of che word of Gov. Mow forafmuch ‘Soe 
 as thefe wordes are of meruelous force and efficacie , we mu a tentation. 
 litle and vpon them,and endeuour to declare them, not lightlp 
 
 pate them ouer. Chele wozves therefore Chritt tooke out of 
 
 . p wy 
 | 
 | 
 | 
 
— 
 
 Deut.8.3. tothe Iſraelites: The Lord thy God humbled thee,and 
 
 — te 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 242 A SERMON > 
 
 "the firtt booke of Moles chap.S.where Poles Mennen bus tke 
 
 thee tohunger, and fed thee: with Manna , which neit 
 
 nor thy fathers knew of, to make thee. know thata m 
 
 not liue by bread onely,but by euerie word that proce 
 
 of the mouth of the Lord ..CGibich ts ag much ag if be 
 
 TUbereas he {uffered thee tohunger, and yet thou did 
 
 rif, thou mayſt thereby eaſily know,that ttts Gop which 
 
 neth chee by bis word euen without bread. Foꝛ tf we did liue and 
 
 were nouriſhed bp b2cad alone, it were necellarte that we ould 
 
 be alwapes filled with bread, But it ts the word of Godrbhat ne 
 
 riſheth vs, whteb be will baue preached, that we map knowe that 
 
 be is our Gov, and that he will hew himfelie bountifull and gra⸗ 
 
 He that be- cious Into bs. Ce are taught therefore bp this aunfwere 
 
 leucthin the Ch fit, and teftimonte of Poles, chat he which beteeneth inthe 
 
 ae gS word of God, thall vndoutedly have experience oftwothingesy 
 
 fuftainedin J itl, that when meate ig wanting, and he ig pinched with hun⸗ 
 
 the time ef Ket heis as well ſuſtained and ſtrengthened bp this word, that 
 
 hunger, and he die not or pertth with hunger, as ifhe might aboundantlp ene 
 
 re ue al- jopg meate, this word of Gad, which be obtatneth inbeare, nou⸗ 
 
 foode faz. Fülbing and ſtrengthening him without meat and drinke es 
 
 inde he haue but a litle meat , be hall perceiue that litle, althou 
 
 ‚were buteuen one peece of bꝛeade, to feede and noutith him n 
 
 leſſe, then if be Did eniop princely fare. For not bp bread, but | 
 
 bp the word of Gon the body ts nourifhed and preferued ; like as 
 
 ‚bp it it was made, as allo all other thinges „like as by the wort 
 
 thep were createn, fo alfo bp it are they pꝛeſerued. Che ether 
 
 thing , which we are here taughe chat the beteeuer Hall haue ex⸗ 
 
 perience of,is,that at the length be thal aſſuredly receiue bꝛead, 
 
 from whence fo euer it come, pea although it thould raine Downe 
 
 from beaucn, as Wanna did to the Iſraelites, ina place where 
 
 no other breade could be gotten. Leta Chꝛiſtian quietly prow 
 
 mile to himfelfe and looke for chele two thinges , bis hope cam 
 
 not be fruftrate ‚either he (ball haue in hunger ſomewhat to eate, 
 
 from whence focuer it be giuen him, op bis hunger halbemade 
 
 fo tolerable unto him, that be halbe no leſſe feovesthen if he were 
 
 feode with brzade, the power of the word of God nouritht ing 
 
 and fuaining hin, ‘Thole thinges that Ihaue ſaid of bzead 
 
 thatis, of meat, are alſo to be vnderſtood of drinke; apy are tt, 
 
 heute, 
 
 i 
 
 
 
 
 
 
 
 
 
 
 
OF TENTATION. 343 
 
 boule, and all hinges neceflarie vnto this life, © 
 © Siemap be in deede that a godlpman do neede apparel , 02 att sinoutar com 
 boufe „ec, but at lenath.be hall haue chem, Che leaues falling fore acaintt 
 - fromthe trees thal fooner be turneviinto coats and clokes , then pouertic and 
 we can be left naked, oꝛ ſurely chofe garments which we haue neede. 
 Mall not wax olde, which the Iſraelites cried, whole clothes and 
 ſhoes in the deſert were not tome, as allo a moſt wide wildernes 
 was unto chem tn ſteede of houfes, places vnpaſſable, palfable, 
 vnwaterie, waterie, finallp the Monte roeckes, fountäineg of 
 water, For the Aord of God ſtandeth (ure anv vnmoueable: 
 ‘The Lordiscarefullforvs.. And Paule fapth : God giueth vsa- Pet. 5.7. 
 boundantly all thingesto enioye. Alſo Chꝛiſt fapth Batch, 6: 1.Tim.6.17. 
 Seeke firftthe kingdome of God , atid al! thinges shalbe mini- 
 ftred:vntoyou,onely be carefull for nothing. Such woꝛdes and 
 promifes of God mul needes rematne true for euer, and there: 
 fore no good thingercan be wanting to them that beleeue. Chis - 
 euen dailp experience map teach bs. THe fee comntonlp poore 
 folkes and.their chilozen to be becter liking thé many rich folkes 
 and their children, for that the vſe of their ſmall ſuſtenaunce ts 
 by the blefingof Gon encreafed, and doth much more feeve and 
 nouri® thentthen all that mot aboundant ſubſtaunce doth feeve 
 and nourich the rich, Row, whereas the wicked do ſometime 
 - fuffernerde, oꝛ in the time of famine fone da euen die through 
 hunger’, that te the fpectall vengeance of Gon , as ig alfothe pe: 
 ~ ftilences warre and luch like, Deherwife it. pläinip appearech, 
 that not meat hut: God doch feene anv {uftainevs.) 9m 
 Powbeit whereas Govicenech the moto with byeadj and not ,, 1..crh 
 with his woꝛd alone without bread, be therefore Doth it, athe God to work 
 may ſo hide hisiworke, and exerciſe our faith, Soe cömmäun: by ordinarie 
 ped the Iſraelites, thatchep ſhould pꝛepare themſelues to bat: meancs , yet 
 taile and pet be wouldinot haue the victozie to be gotten bp their * no necel- 
 ſword and labour ⁊ but he himſelle would by meanes of chety “~ 
 ſword and dabour ouercomt and vanquiſhe the enemies. Dere at- 
 fo it might be ſaid, thatthe ſouldier doth ſſaie and overcome the 
 enemie, not by his for alone, but by the word which procee⸗ 
 deth out of the mouth of Gon CA hereups Dauid ſayth Plal 44: 
 hLvill nox cruftin my bow , itis not my {word that can ſaue me. 1933 
 And againe Heissiöt delighted in any matislepges: a man of Pal. 147-10. 
 - greapmight isinotdeliuered by much {tiength ° ahotfeis buts 
 608 in) = 
 
 qv- 
 
344 ‚A SERMON 
 
 vaine thing tofaue aman, &c. Meuertheles Gov vſeeh ‚men, 
 
 fworves ; horleg, and bowes > howbeit not bp the power and 
 
 ſtrength of them, butby them as bp certaine meaneg or inffrur 
 
 ments, he himfelfe fighteth ¢ ouercometh, Chis he hath ſuſffici⸗ 
 
 gnilp declared oftentimes, when he hath ouerthrowenthe ene 
 
 mies, and delivered bis people, whtch ſuerly he daily doth, when 
 
 the cafe fo requireth „ After the ame ſort God vſeth bread alfo, 
 
 by it, foꝛaſmuch agit is mate for that vſe be feeneth vs, how⸗ 
 
 ie beit when itis wanting be nevertheles feederhthem thathe his, 
 auen bp bis word, withouthead, as he doth at other times bp 
 
 bread, fo that bꝛead doth ag tt were worke under God as the Gs 
 
 poftles and preachers of the word in ſpirituall and euangelicall 
 
 meat ferue buder him, agitis mentioned 1. Coꝛ.. Forag Gov 
 
 A fimilitude. pfeth their minifterie to teache men, be bimlelfe bp bis ſpirit 
 fpeaking in their hearts chrough it,and doing allthinges alone, 
 
 which he both gable todo , and often times wont ro do without 
 
 the minifterie of the preachers of his word, although be will 
 
 
 
 and fo bimfetfe tempted: fo to the nourtthing of our outward 
 man, be outwardly vſeth bread, although he doth make by big 
 
 can as welldo , and is wont to do when bpeadis awaye’ that all 
 our nourifhmene may be attributed tothe wopd.and not te bead, 
 which be vfech ag an inffrument, but pet of no neceflicie. Chat J 
 map ipeake briefty, all creatures Do ag it were ferue under him, 
 and are big inftruments , without which notwithitanding he is 
 able,and. often times wont to worke by. this meanes prouiding. 
 that we map depend on bis word alone, neither trufting more vn⸗ 
 tobin, when we haue breade anv ocher thinges which our life 
 bleth, neither lefle when we want them , but may vſe them with 
 gluing of thankes when he beſtoweth chem bpon vs, when others 
 
 that we hall line and be nourifhen in both times, both when we 
 
 bain and vngodly care ofthe belie, greedie Delite Kr ein 
 
 carefulnes of life are ouercome, ©). 
 Tentation . IhentheDenell rooke him vpinto the holie Cities 8c. Chie 
 whereby we ne tentation is quitecontravie tothe former, He alſſaileth vs with 
 are moued to luch tentation allg eg aboutto move vs to tempt 
 
 
 
 word inwardly, chat we be nouriſhed and ſtrengthened, which he 
 
 wile, may patiently be without them, being certain neuertheles, 
 
 haue them, ann when we haue them not. And by this kaith that 
 
 God. 
 
 | 
 
 | 
 | 
 
 not inthe meane feafon baue the minifterie of his ta bevefpifeo, 
 
OF TENTATION, 
 
 “345 
 | @od,enenag he willetb Chait co cae him fell vowne froma pin; temp: God 
 onacle of che temple, and ſo temper God when there were landers, ~ ya 
 bp which be might delcenn, Aud that this tentation proudketh to foe 
 tempt God, itis manifelt euen bp the aunſwere of Ch pitt, who 
 aunſwereth Satan in hig maner: Tcis written: Thou shalt not 
 stemptthe Lordethy God. Hereby hefignificeh thatthe deuill 
 | would prouoke him to tempt God, Row this tentation doth noe 
 amis follow the former, Fox when the deutl perceiueth che hart, 
 ‚ that in pouertie and neceflitie ie truſteth in Gov,be byanobp mac 
 | kethan end of cempting bp care of the bellic and vefire of things, 
 as being weaker then that by ithe mapiouerthyowoneloltronge °° 
 in kaith. He thinketh therefore with him ſelfe: Tf be profetle him 
 felfe to be of fo religious and aflured aminde, I will on this five 
 allo giue accafion to finne, And ſo befeteeth vpon him on the 
 right Gide, affirming that chat is to be beleeued, which the Lowe 
 hath neither ſpoken, nor commaunded to be beleeued, As ts thizs 
 ‚se he ſhould bꝛing theetofuch madnes, that whẽ thou haſt bꝛead 
 at home giuencher of God, as he ofhis goodnes giueth vnto vs 
 euery dap, thou wouldelt not ble it, but wouldelt procure to thp 
 lelke neceſſitie and hunger ſaping: J muſt truſt in Gov,F wil not 
 eede on this earthly bꝛe ad Iwill tarye till Goo giue me other 
 from heauen. This were to tempt Gon. Foxhe doth not com: 
 maund thee to beleeue.that that thing hal come vnto thee wher⸗ 
 | ofthou bat neede, ifit be already come of his liberalitie. Foꝛ 
 why fhoulveft thou beleeue: that be will gine that,which thou 
 haft already of his gift? Chou ſeeſt thereloꝛe that che deuill doch 
 | bereobiect a certaine neceffitie and neede vnto Chet, where 
 | thereignone, Foꝛ there was afufficient meane to deſcende from 
 | ithe pinnacle of the temple; neither was it reaſon to attempt ehis 
 | newe bnaccuffomed an bungnellary meane iohereunte Satan 
 ne u 
 0 SPoreouer ellegoricafip ine may tp this boing of Satan pers Lise 3 
 “serine his craft and futdletie « He tookelefus;fapth the Cuanges 
 “id, intothe oly Citie, and fet him ona pinnacle of thetemple, 
 | Gp chis tentation Ye replenitheth men with’ cogitations that Satan remp~ 
 | deememok holy , that they map. thinke them ſelues molt plenti⸗ tech men vn- 
 | fully endued with faith, andcoftanve in avery hoin plate, tube ee 
 as notwithſtanding they are ſette not in the temple, butor the 0:0 
 | temple, that is, notin the ſyneeritie of fapthybur Ina vayne 
 
 i 
 
 | 
 
 ob 
 
 I: 
 | 
 
 . 
 
 
 

 
 346 S\o At (SERMON > 
 imo outward thetwof faith: Renercheles he ts in the meane ſeaſon in 
 0 holx xitie becauſe that this kind of men is wont to be no where 
 I, ron Cheiſtians. where the woꝛd olthe Lord and the prea⸗ 
 chingok faith is daily heard; who allo like vnto Satan baue fen: 
 tences oſ Scxripture dina readines as concerning. the woꝛdes als 
 though they alwayes peruert € wꝛeſt them to cheirbwne errour 
 and falſe imaginations a So Satan xecited here vnto Chailt out 
 ofth ogi lalme that God doth commaund bis. Angels cancer: 
 ping bisebliojens thatthey keepe thenns liftingehem vp wich 
 their hands But the deceiuer roncealed that which is added that 
 Pfalgt-tt. is, in theit mapesa Fopthus bath che Jaſalme: He will giuchis 
 ‚Angellscharge ouerthee,to keepe thee in all thy wayes; & c· So 
 othag the cuſtodie of: Angels is not bythe commaundement pꝛo⸗ 
 smiled untd vs, vnles we waſke in our wayes vohich he hath pres 
 sfpeibed hal Ilwe walke in chem we ſhalaſſuredly be kept of An⸗ 
 gells Howbeit the deuill fapth nothiux ef the wayes of ᷣLord. 
 but ꝓromiſech bp coꝛrupting the ſaving of che Pſalme chat it is 
 commaunded to the Angells, to keepe vs in what wayes ſoeuer, 
 whereofthe Lorde hath commaunded nothing· Aud this ts Sa⸗ 
 statis ſeducing, and perſuaſion totemipt Gap! 606 91. Nova asso 
 But this eentation doth not eaſilp happen te thele outward 
 chinges, as are bꝛead,apparell, houſes, ext. Thou mayſt finde in 
 deed ſome raſh heavsswhrchforno cauſe do put there life,goong, 
 good name in great daunger z:asıthep doe which goe on warfare 
 oftheir owne accoꝛd which leaperaſhly into moſt deepe Waters, 
 or goe voluntarily into other no ſmall daungers Df wom Jeſus 
 Eccle.ʒ.27. the ſonne ofSprach fapchiscHe thatloueth potill, shall perishin 
 it. Mhereofthe Germanes haue a prouerbe:Selle do ſelf haue: 
 what euery one followech that he rommeth onto; Sd is it almoit 
 bfuall,chatnone are oftner dꝛowned then theychat are moſt egers 
 cifed in ſwimming, and none fal more periloufip,then hep which 
 Weare (el. biſe to attempt bie matters: But bethalbehardlp founde; which 
 dé brought hauing a falfe'and ouermuch confidence th Goo; taccempr a 
 totéptGod ſuch thing, dr vſeth noe the thinges prefent, a8 bꝛead, “apparel 
 oy nor, boule,andfuchtike,teking wich peril, wh tle Gor ppoutve oever· 
 a 2 wife fo? him bp miracle. Ce read of a certaine Heremite; who 
 things which becaule he had vowed to take bꝛead of no men broitght iniſtite 
 he hath gi- unto perill by hunger and ed and vnddutediy went rait 
 ucnvs. vndo hoell becauſe dfthat fa — — © 
 e 
 
t 
 f 
 i] 
 
 OF TENTATION, 347 
 helearned no other where but of } veuill,fo that bis manneg wag 
 
 altogither like that, whereunto Sata bere perſuadeth Chriftjto 
 
 wit that he ſhoulde cat bun telfe downe from a pinnacle of the 
 temple. Dowbeit thouthalt finde verp few which ove follow this 
 
 Deremite,and doe differre to eniop coꝛpoꝛall hinges prelent for 
 
 - that thep hope thar Gov will giue them other from beauen, 
 
 But in (pirituall things, which concerne the nouriſhment, not We are eafi- 
 
 * ofthe bopp,but of j foulesthis tentat ion is wont to be both migh: Iy and often 
 
 by the tenta- 
 
 tp anv often. In thele ‘God hath: appoynted a certayne maner, tion of Sa- 
 
 | wberbp the foule may be fedde,nourithed and ſtrengthened, both van brought 
 
 moft commodioufly,and alfo moſt bleſſedly, ſo that no good thing to refufe the 
 at all can be wanting vnto it, This nouriſhment, this ſtrength, true ſpititual 
 
 this faluation,is Chꝛiſt our Sauiour , tn whom the Father hath — ofour 
 
 ules,andto 
 
 | mofabundantly oflerevand giuen all good thinges. But there ee other. 
 
 areverp few which defire him, the motte parte ſeeke fome other contrary to 
 
 | where, whereby their fouleg may liue,# obtaine ſaluation. Such the will and 
 ‚ are allthey which fecke faluation bp their works, Chele are chep word of God 
 
 { 
 
 whom Satan hauing fetteon a pinnacie of the temple . bidpeth:- - 
 
 . them caft them felues Downe,and thep obep him. Chep defcende 
 | (where asis no ap: that is, they beleenc and truft in God, pet fo, 
 
 | 
 | 
 
 as thep trutt alle in their owne works, in which ig no place at all 
 
 | for faith and truft.no wap or path vnto God, wherefore thaowing 
 
 | 
 | 
 
 { 
 
 | 
 | 
 
 i 
 I 
 \ 
 
 them felues downe headlong they breake their necke, falling in- 
 tobtterdefperation. © 9 oe 
 
 Now Satan perfuadeth miferable men onto this madnes,as 
 alfo he perſuaded Chriffto cat him felfedowne froma pinnacle 
 of the temple, by places of Scripture peruerted and mifayplied, 
 whereinworkeg are commaunded,wherebp he maketh them ve: 
 leeue,that the Angells hall keepe them,that ig,that thep ſhall be 
 approuedof God, when ag in deede thep can bp nothing fo offend 
 him, as by that madde truſt ano confivence inworkes, For thep 
 acknowledge not,p the Scripture doch nowhere require works 
 without faich, or that it doth euerp where require a found ¢ line: 
 Ip faith from which works proceede.d@ie haue at large declared 
 
 | tnbo are fuch,namelp,incredulous hypocrites, which are giuen 
 
 to workes without fatth,which fallelp boat of the name of Chri- 
 
 ttians chalenging to them ſelues tobe chiefe in p lock of Chriſt: 
 
 Foꝛ this tentation mull be inthebotp citie. Mow theſe two ten: 
 
 . 
 | 
 | 
 
 | tations and the caules ofthem doe greatly difſer; Iuthe fogmer 
 
348 A SERMON. 
 
 the caufe why men doe not belecue is neede and hunger, for thep 
 ave therebp moued to diſtruſt Gon, and velpeire of his goodnes. 
 Juche latter the caule why thep doe not beleeue is ouermucha: · 
 bundance,for that miferable men are full of moft plentiful! and a: 
 bundant trealure, ſo chat thep loach tt, coueting to bane fome o⸗ 
 ther (pectall hinge, whereby thep map procure the faluationof 
 their ſoules.So our cale ſtandeth ill in both refpects: If we baue 
 | mathinge woe defpeire, and diſtruſt Gov: If we have pientie of 
 thinges, we loath chem,and require orher, being then allo voyde 
 of fateh, Concerning che firſt, we flie and hate fcarfitie aud feeke 
 plentie: concerning thelatter,we ſeeke {carfitie, and fie plentie. 
 Dowfoeuer God dealech with vs, we are not content: our incre: 
 dulitie ts a bottemles pit of malice and vngodlines. 
 Againe the deuil tooke him vp into an exceeding high moũ- 
 Tentation caine. ere he tempteth wich vatne glozie € power of che works, 
 PH — as bp the woꝛdes of the deuil doth plainly appeare, wha ſhewing 
 and delights Chꝛiſt p kingdoms of che woꝛld, offered chem to him, ikhe would 
 of the world. worfhip him, Bp this tentation hep are ouercome which reuole 
 from faich,that thep map eniop gloꝛie and power here, oꝛ at leak 
 noc fo temper their faith chat they lofe not thele hinges , Inthe 
 number of thele are all. heretikes and troublers of the Church, 
 which do cherfoze either Teaue,02 oppugne the finceritie of faith, 
 that being erempted out of the common number thep map be exe 
 tollen. on bie. So we map place this tentation on the righbchand, 
 as the fir aflalech vs ontheleft. For as the firſt tentation ig of 
 Adueriitiewherebp we are moucd to indignation, impatiencie,& 
 bifftdence, fo thig third tentation is of profperitie , wherebp we 
 are prouoked to delights, qlorp,plealures,and whatfoeuer ts er: 
 cellent and delectable inthe worlo, Thefecond tentation is altos 
 gither {pirttuall,whereby Satan by veceit,and meruclous ¢ {ee 
 cret ſuttlety goeth about ta withdꝛaw man from faith. For whore 
 be can not ouercome with pouertie,{carfitie, neceſſitie, miferp, 
 them be tepteth wich riches, ſauour, gloꝛie, delights, power, te: 
 ¢ lo be allapleth vs on either five, pea when he preuailech bp net: 
 ther way, be goeth about,as Peter faith, ¢ attöptech all meanes, 
 that whom he can ouercome neicher by aduerfitte, thatis, by the 
 firſt tentation,no2 by profperitie, that tg, bp the thirde tentation, 
 he map auercome either by errour, blindnes, 02 falle vnderſtan⸗ 
 bing of the Scripture, chat is, bp che ſecond tentation which is 
 fpirituall, 
 
 
 
| * 
 J :OF TENTATION, ~ 349 
 
 | fpititualt,anp —— moft hurtfull. By which ik he pꝛeuaile a⸗ 
 "gaint anp,thep are alſo ouercome both onthe left ide and onthe 
 _ Fight. $02 whether chep fuffer fuch pouertie , oꝛ enioy plentp of 
 thinges, whether thep cantend,or pecide vnto all thinges,both is 
 nothing: whilethep are tnerrour, either patience in aduerlitie or 
 | confancie in pꝛoſperitie can be of no impoztance, For in both e⸗ 
 | wenberetikesiaften tymes doe notably ercell, and tt is. a practize 
 _ of the deuill eftfoones to fapne him ſelfe ouercome in the firſt and 
 - third tentation,evat he may reigne victour by the fecond, He can 
 be content that they that be bis doe oftentymes fuffer pouertie 
 | patientlysand doe alfo contemne the wozld,alchough they do net: 
 ther.of both wich afimple hart,and fincere faith Euery one ther: 
 ſloꝛe of theſe thꝛee tentationsis grieuoug andbverphard, but the 
 middle one is moſt pertlousiof all, fo tt aſſayleth che doctrine of 
 | faith,and is {pirituall,and wont to Deceiue in ſpirituall thinges. 
 The other two alſo doe aſſayle faith ; howebeit inthefe outward 
 thinges,as aduerſitie € pꝛoſperitie, although they doe alſo vrge 
 vs very ſoꝛe. For it can not be aditle grieuous to fuffer pouertp, 
 to want bread,andfuch other thinges neceflary , Agapne it is no 
 | leſſe grieunus tonegtect,¢ wholp to denpe fauout, glogp.riches, 
 | friendes , conipanions; and other commodities which we baue, 
 But an entire and found faith inthe woꝛde of Gov can performe An entire & 
 both notably, and il it bes frong faith, thep leeme berp eafie and found faith » 
 | Delectable vnto it. Sieger 
 |  Cecannot certainly know ỹ oper of. thele tentationg which Zauerhtic:& 
 happened to Chnift, for chat the Cuangetifts baue notdeferibed contemne 
 them after one opders Foꝛ Luke hath lec chat lak, which Mat: the vaineglo 
 
 | thew hath fet in themiodes, € that which Matthern bath fet laft, 7 ee 
 | Luke bach placed inthe middes. But there doch not ſo much con: ° 
 | fit in the order. Notwithltanding when any wil teach the people 
 | concerning thele tentations:: it were better to follow the order of 
 
 | Luke. Fon he may fitlp fay, aud thus rehearſe, that Satan doth 
 | fir tempt bs with pouertie and aduerſitie ‚uherby if he preuaile 
 | not,that be tempreth vs with profperity and glory, which if he do 
 invaine,that be aflatleth vg with ali hig might, and tempteth bs 
 with errour,lpes deluſion, and other {piritual ſuttleties. Det net: 
 ther tg thig order alwaves obferued of Satan: buche tempteth 
 Chritians fometime with che fir , ſometime with the third tens 
 | tation,ag he bath and ſeeth occafion. Batthew was not carefulra 
 
 
 
a di 
 
 350 A SERMON OF TENTATION, : 
 
 rehearſe chem inthat oxder, which thep baue alot bp their own 
 nature, and which map be commodious for him that hall teach 
 of them. Wea it map be that thep happened not vnto Chrilt bp ac 
 ny certain opder, but that he was aflatled of Satan one dap with — 
 this,an other dap with that, during the {pace of thole foptp daies, 
 as Satan thought it moſt conuentent and meete for bis purpoſe. 
 And behold,the Angells came, & miniftred vnto him, This 
 I thinke was done coppozallp, that thep hauing taken bobies, 
 appeared,and miniſtred vnto him meate and drinke, as his ſerui⸗ 
 ters at the table, and Piniſters of all other thinges neceſſary 
 for bislife, Hea and I chinke chat the deuill allo appeared vnto 
 him ina corporallforme,perhaps as an Angell, Forin that he 
 tooke Chaiſt, and fet him on a pinnacle of the temple: alfo where 
 ag ina moment be ſhewed him all che kingdoms of the world, he 
 fufficientlp declaved,that he was moze then aman, ¢ {uch aone 
 furelp he themed him felfe openlp, when be offeren that be would 
 giue vnto him thoſe kingdomg,and required that he would ino2- 
 hip him. And vndoutedly he did noe appeare like a deuill when 
 he did thele thinges,for he loueth ta appeare after a fapze foxt,el 
 1.Cor.12.14. pectallp when he willie and deceiue: for thenbe transfoomech 
 him felfe into an Angell of light,as Paule witnelleth. ow this 
 Inthe time jg wꝛitten chiefly for our confolation,that we map not dout, that 
 aha manp Angells hall minitter vnto vs, when one deuill tempteth 
 thingdoue vs ik we fight valiantly, For il we ſtand fall in faith, it is fo farre 
 of Gods help of that Good will fuffer bs to be troubled and pinched with pouers 
 anddeliuc- tie, more thenis meete , that he will fooner (end bis Angelle ta 
 —— miniſter vnto vs,to be our Butlers, our Cookes, and to helpe ve 
 with their minifferic in all neceſſitie. Neither are theſe thinges 
 waitten for Chꝛiſtes cauſe, whome they can not profit, but they 
 are written for bs,that we map learne to beleeue,that tf the Ane 
 gells miniftred vnto him,thep (all alfo when the cafe fo ree 
 quirech minifter vnto bs bis bꝛethꝛen ano meme 
 berg, The Lor = vs faith to belecue 
 chis. 
 
| ‚351 
 $RELERELERE LGR § 
 Bee Sees 
 A SERMON OF D. MAR- 
 
 TIN LVTHER, CONCERNING 
 THE LEADING OF A GODLY LIFE 
 
 Ephef. 5 
 Eyc therfore followers ofGod 
 
 RR 
 AN 
 NO 
 
 0) asdearechildren. | 
 
 
 
 
 
 
 Je, giuen him felfe for vs , to bean 
 | offering &afacrifice of afweet 
 | finelling fauour to God. 
 
 13: But fornication,& all vncleannes,or couetouf- 
 
 | ia nes, let it not be once named among you, as it 
 
 becommeth Saindes. 
 
 4. Neither filthines, neitherfoolifh talking, nei- 
 
 cher iefting,which are things not comely, but 
 
 | rather giuing ofthankes. 
 
 5. Forthis ye know, that no whoremonger, ney⸗ 
 ther vncleane perfon, nor couetous perſon, 
 which isan ıdolater , hath any inheritance in 
 the kingdom of Chrift,and of God. 
 
 6... Letnoman deceiue you with vaine words:for, 
 N, ‚for fuch thinges commeth the wrath of God 
 un wpon thechildren of difobedience. | 
 gi oso Benoteherefore.companions with them. | 
 | 8. For ye were once darkenes , but are now light 
 
 ©" © inthe Lord: walkeas children oflight. | 
 
 (9. Forthefrute of the Spiriris in all goodnes,and 
 
 _  righteoufnes,and truth, 
 
 
 
 
 
352 A SERMON OF THE LEADING 
 Ais tert is exhoꝛtatoꝛie; wherein Paule, accoꝛding to big 
 ff maner, andaccuffomen care for the bꝛethꝛen, erbopeerh 
 Chyꝛiltians not to leaue op flack the ſtudy anv care of gov: 
 lines, and giue them felues to flochfulnes, but todeclare by cheit — 
 Wworke the:word that they hauelearned of him, thatis, ta ſhew it 
 forth by the frutes of faith,and make it plaufible and yonozable, 
 to the edifping ofthe Deathen, left that bpp vices of them which — 
 profeile the doctrine of the Golpell, thep take occafion to hate 
 that Doctrine,and fo be offended bp chem , whom it did behaue ta — 
 winne them bnto Chait. 
 
 Be ye therfore followers of Godas deare children; F irſt there 
 fore be exhoꝛteth bg , fozalmuch ag we arebp Chriff made the 
 fonnes of God,to tmitate {uch a father, as veare childꝛen. Wer: 
 uelous gently € alluringly be fpeaketh unto ng, calling bs Deare 
 childzen, that by the loue of God our father cowardys, be map 
 Ä prouoke bs to loue him again,and chem whom he commaundeth 
 
 The loue of gg to loue,enen as be hath loucd vs firſt. Buchowe hath helouen 
 | — toward ye 2 Surely nat after that common fort alone,wherbp in chis like 
 : he nouriſheth and ſuſtaineth bs being vnworthy, togither with al 
 the vngodly, making bis {unne to ariſe on the good, and on the e: 
 nil, and fending rapne on the tuff and vniuſt: wherof Chrik {peas 
 keth Watth.5 : Be ye perfect as your Father is perfect. But he los 
 ueth vs alfo after another ſpeciall maner, inebat he bath giuen 
 bis fonne for b3. Job. 3. Foꝛ be hath aboundantlp beffowed vpon 
 bs all tempoꝛall and allo eternal good things, pea bis owne lelf, 
 and bath agit mere poured him felfe,mith all chat he is, hath, and 
 can,tntobs who were finners,bnWworthp,enemies,and feruauntg — 
 of Satan, fo that he could not doe and give vnto bs more € grea⸗ 
 ter thinges, ow he, whom this diuine fire of loue, which fillech 
 beaten and earth, and yet is not comprehended, doth not kindle ¢ 
 inflame to loute likewiſe his neighbour, whoſdeuer be be, friend, 
 oꝛ enemp,be I (ap; wil neither bp laws, preceptsjpocttine, threat. 
 nings and force be euer moued to govlines x lone, VValke,fapth 
 the Apofkle,iu loue, whereby he ſignifieth thacaur life (hould be | 
 In what kind nothing elg,but meere loue. Dowbeit he will not haue vs walke 
 oflouewe in the loue of the woꝛld, which in loue ſeeketh thoſe things which 
 mult walke. are his owne, and loueth (olong ag there is any thingy wherbp it 
 looketh for commobitie and lucre. Therefore he fapth: Euenas | 
 | 
 
 
 
 wre? 
 
 - Chrift hath loued vs, wha netiper fought nor couild lobke for 2 
 pr 
 
 » 
 
 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 OF: A. :GODLY : LIFE, 253 
 
 | “profit 02 commoditie of bg.and pet he loued bs fo greatly that he 
 gaue him felfe for vs, and nor onelp his other good things which 
 de giueth vs dailp, and be fo gaue him felfe for ug , that he might 
 be an oblation anv facrifice, ta obtapne the good will and fauour 
 ofthe father toward vs, and to bring to palle, chat me might now 
 baue Goda mercifull and fauourable facher , being become hts 
 | true childzen and heires, ec, So alfo te behoucth vs to giue anv 
 end ‚not onelp to our friendes, but alfo to our enemies, neither 
 to countthis ſufſicient, but to be teadp alfo euento dye both for 
 | friendes anv foes , thinking nothing elfe, but that we map 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 
 hinges being gıuen vnto bs bp Chriff, 
 To be an offering and afacrıfice ofja fweete finelling — 
 * God, Chis maner.offpeech Paul borowen out of the > olo Te⸗ 
 ſament wherein thofe corporall facrifices are: written eftloones 
 ‚to baue peelden tothe Lorde afweete ſauour, thatis , tobaue - 
 bene acceptable bute him, QNotwithſtanding that was not be: The facrifi- 
 -tauleof the worke and facrifice in it ſelle, as.the Jewes falfelp ccs of the 
 thought..¢ therefore were verp oftenreproued: of the Prophets, craters j 
 ‚but foꝛ Gbeiftes fake who was to come, the one and onelp lacti- zed fo: Citi - 
 ifice.of a gaod fauour, whom all thofe facrifices of the lawe DID ſtes fake, 
 havow forth, and repreſent. CAherefore that which Paule here who was ro 
 fapth, is as muchas if be bad ſayd: All chefacrificcs of rhe olde Settee 
 Reitamen: haue an ende.y they can uowe be ofnoprices Chait Aa Ei 
 ifeife is the pnelp' facritice,which peeibeth vnto Gov a ſweete which 
 elling ſauour, that is, is pleaſing and acceptable. vnto him, God accep- 
 nbereby we are aſſured that we are acceptable vnto God, and po tech, & wher 
 pleale him. Wherefore there is no other facrifice in che Church e — 
 hich map be offered for bs.beline this onely facrifice,wbich be: „him. 
 I once. offered hath at ouce, ſatisfied for the finnes of all thee: 
 ts, Andalehough we after che, erample of. this facrifice, doe 
 ‘offer our; bodies to God, as Paule teachech Rom. 12, pet we 
 ‘offer, them not either: for ourfelues oꝛ for other ; koralmuch as 
 that is proper to Chꝛiſt, theonelpfacrifice , mbereby the ſalua⸗ 
 tionaf ali is-obtapned. Therefore thofe hinges finell motte 
 inkingly before Gon , whatloeuermen offer with this mind, as 
 ithoundaber woul farisfie ſortheir own finnes,o2 fo the finmes 
 df- other, wyereof we both haus ann will — ſpeake moze, 
 
 bes 
 
 ß 
 | 
 
 
 
een: GB 
 
 354 A SERMON OF THE LEADING 
 
 But fornication,and all vneleannes, or couetoufnes, lerit not 
 Vacleannes. be once named among you. By p name of bncleannes befide for- 
 nication he vnderſtandeth allluft, + lecherous filthines, which is 
 committed out of matrimonie, which for the filthines of them be 
 doth net vouchfafe to rebearfe bp name, as Rom.1, hefpeaketh 
 perp groſſely of them, Although in matrimonie allo ameane map 
 be exceeded, Fitig che dutie of Chriftians foto moverate the bie 
 of mariage, that thep require ¢ performe due loue ¢ benenoléce 
 only for auoiding fornication,but we are fallen fo farre.that thep 
 ate moſt rare, which come togither onelp for procreation af chit: 
 dzen and ts auotd fornication, which {urelp were bef, and ſhould 
 berp well becomevs. Mowe the Apoftle ſayth, let it not be once 
 named among you, that is,be fo farre from thefe euils,chät thep 
 There is of- Map not fo much agbefpoken of of pou. Albeit tt will neuer come 
 ten falling to pafle in thts erile, chat none among Choi ftians be weake,t do 
 among Chri not oftentimes fall,pet true Chifttans will never winke at thofe 
 er things :they will reprone,amend,püt awap,couer, & cure what⸗ 
 howtrue focuer fuch thing thal burt forth among ft them, that the heathen 
 Chriftians ‘map not be offended and fap: Dee what vices the Chriftiang lub: 
 deale in this -fer among them ſelues, Howe vncleane and lewde alife dae thep 
 ale. leade ẽ thinking that alltheir whole life is vefilen with like bices 
 ag is their owne. Tle mutt needes confelle that among Chꝛilti⸗ 
 ang ſome doe eftfoones fal, which we mult needes beare.it is wel 
 if onely the better part liuech well, x winketh not at their finnes, 
 neither teacheth them,but rather repꝛoueth and amendeth chem, 
 So Paule erhorteth Gal. 6. chat they which are ſpirituall wil'te: 
 ſtore them that offend with the fpirit of meekenes, And he charp⸗ 
 Ip reproueth the Corinthians, fop chat thep did lightly pafle ouer 
 maany ſinnes of certaine perfong, Foꝛ ſinne being reprehended & 
 punifhed,is now counted as nofinne, neither can the Church be 
 blamed becaule of tt. After the ſame ſort heede mutt be taken, that 
 couetouſnes be not named among Chrittians, that és, that they 
 become not infamous by the name thereof, which thep thal bꝛing 
 to palle, if, when tt chaũceth that couccous me be among them, 
 oꝛ one vſeth deceit toward an oeher in heir bulines and raf] 
 oꝛ fome contend in iudgement fo thole outward things, if 9] 
 thep doe not winke bereat, but be reproue ¢ correct fuchsthact 
 linceritie of che doctrine of the Golpell may obtaine duc eſtim } 
 tion among — people,e there may be no caule opelp ta — 
 
 
 
 
 
OF A GODLY LIFE, 155 
 
 our miniferie,2,€02.6, Theſe things I baue ſpoken becaufe of 
 them, who as foone as they (ee that all thinges do not refemble € 
 - thew fozth a holineg among Chꝛiſtians, & thac fome doe tumble 
 ¢ fall,do thinke that there is no Chpiftian left.that che Golpel is 
 to no purpole,¢ that all things are taught and bone in vaine. As 
 though the life of Chꝛiſtians were nowe without fabe,viccorte & 
 - Due triumph over finne being obtained, whe ag rather itis a wars 
 - fare and acontinuall fight.cQ bereas therefore thep do now fight 
 and are inthe campe,it is no meruell if fome flie awap,iffomebe / 
 wounbded,iffome fal,pea € be euen flaine outright.CClarre ig not 
 “ made without perili and burt,ifit be earneſt warre, 
 
 Asit becommeth Saincts. Chis be addeth to his erbortation, Chriftians 
 as areafon € caule hewing why it lieth upon Chꝛiſtians, to takd are Saints, 
 beede that they be not diffamen bp thefe names: Forthep are — 
 SHaincts,now it becommeth {uch to be chafl,bountiful,® readp to „ure,nor.de- 
 giue,to teach and doe the fame. Thou ſeeſt here, that Paul cal: fled with 
 lech Chrittians Saincts, while thep remain pet in this life,¢ are vacleannes, 
 preflen with fleih € blood, from which nothing cometh but finne, Couetoufnes, 
 which be Doth vndoutedlp not for their good wozkes, but be: 
 caule of p (anctifping bloode of Chꝛiſt, as he witneffeth 1.202 6: 
 
 But ye are washed, but ye are sactified,but ye are iuftified in rhe 
 - name ofthe Lord Iefus,& by the Spirit ofour God. Forafmuch 
 therefore as we are Saincts, it ig meete pwe ſhould hew p fame 
 inout workes,¢ albeit we be as pet weakz, neuertheles we mutt 
 _bailp endeuour to line purelp,¢ farre frõ couetoutnes, to p pꝛaiſe 
 € glory of God, ep edifping of our neighbours, euen p Deathen, 
 
 Neither filchines. Al vnchaſt ¢ lewd words of bauderie, vnclean⸗ Lewd, vn- 
 nes,¢ lecherous matterg,he calleth filthines,of which woꝛdes a: cleane and 
 bounvdance ig wont to be poured forth in Innes € victailing hou⸗ pa A san: 
 fes,inthe time of eating, drinking, « playing. Chele the Greci: 
 ang bfed very freeip and accuffomablp more then others,as their 
 owne Poets & other writers do fufficientlp witnes. But he efpe- 
 cially reproueth bere thoſe lewde and wanton wordes, which are. 
 
 {poken openip without thame, which ſtirre vp wicked and bn: 
 chat thoughte,and are caufe of manp offences , efpectallp being 
 fpoken amonge pout), according to that faping ; Enill fpeakings 1.Cor.15.33, 
 corrupt good manners, ag the Apoftle weiteth to the Corinth: 
 ans. Andif anp Chꝛiſtians fhould be fo careles of their tongue. 
 that {uch wozdes ſhould come from them, ng mul be chaltiſed 
 | il, 
 

 
 u 34 „u Au rn We 
 
 — — u A VEWEFT aaa: u 
 = — 
 
 356 A SERMON OF THE LEADING i 
 
 of che Church and ifthep doe not amend, they muff not be fuffes 
 red, leſt becaufe ofthem the whale Church be ill reported of,ag 
 thou) chele things were either taught among Chriſtiãs oꝛ ſuf⸗ 
 fered to be bnpunithed as it ts wont to be among the Heathen. 
 Foolifhtal- Neither foolish talking. Fables and other trifling fpeeches € 
 
 re Bag iefts are calle fooltth talking which p Grecians alfo were wont 
 ited. 
 
 
 
 j 
 ¢ 
 to vſe moze then other nations , being verp witty to inuent ſuch 
 paine ſpeeches. OF this fort are thoſe tales, which our women € 
 maidens are wont to tell, fpinning at the diftatle, alfoche termes — 
 and verfes of tuglers and {uch like feilowes , and many common 
 ſonges, which are partly euen filthy, « partly containe other tr 
 fling and baine things, Gur efpectally it ts vnſeemely and vncon⸗ 
 uenient for Chꝛiſtians co vſe ſuch fooliſh and trifling talke, when 
 they came togither to heare the word of God, oꝛ to read and ſerch 
 the Scriptures, and pet notwithſtanding almoſt euen (uch fotip 
 hapneth among them, whẽ many come togither, Foꝛ albeit they 
 begin with ſerious matters, neuertheles they are meruelous gas 
 ſily bꝛought vnto trifles: from earneſt and holy matters, to ridi⸗ 
 culous and vaine ſpeeches, wherewith both ehe time is ſpent in 
 palne,and better things are neglected, So haue they bene wont 
 certaine peares hitherto, at euery featt of Eaſter tn the tyme of 
 preaching to tel ſome ridiculous tale co ſtirre bp the people from 
 fleepe, Chey did not bulike at the feaſt of the natiuitie of Chait, 
 vſing fonges or carrolls, wherein they ſayd, they made difcourfes 
 of the birch and tnfancie of Jeſus, howbeit riviculoug meeter and 
 wordes,mouing rather laughter then deuotion ag thep called its 
 Alto they ſoong many fatned fables of the wife men. whom thep 
 j x made 3. Kings,ofp paflion ofp 1 od, of the puniſhmẽt of Doꝛo⸗ 
 thea,t many other,all which were nothing but foolth talking € 
 hain inuẽtions, altogither vnwoꝛthy of Chꝛiſtians. Co the nũber 
 of thele Jmight weil adde thoſe hiſtozies of Saincts, which they 
 call the legends, and that Hood of lies, of miracles and pilgrima⸗ 
 hes to images, and montments of Saincts, Wafles, and wos 
 ſhippings of Saincts,tudulgences and tnnumerable other, not ſo 
 much foolifh as vugodlp inuentions , which in the allemblies of — 
 the Church, were wont to be chiefly extolled inthe pulpit, which 
 were fo contrary to godlineg, that they deſerue much rather to be 
 called the wicked tnuétions of Satan, chen foolith imaginations 
 of mé, Foꝛ thep did not as ridiculous lies are Wont to dvo,corrupt 
 good 
 
 
 
A 
 
 OF A GODLY LIFE, 357 
 
 {ood maners onely, of which Paule ſpeaketh efpeciallp here, but 
 
 thep did wholp oucrthzow faith, and put out of place the word of 
 
 God, ſo that hep Did not onlp nat befeme Saincts, but did plaine 
 
 lp aboliſh all Sainctes. Chole former therefore were fables anv 
 
 tales of men, which are not beleeued, neither eſteemed anp thing 
 
 of, but rather laught at,alebough in the mean ſeaſon thep coprupe 
 
 food maners , withdraw Chrittians from ferioug matters, anv 
 
 make them flack and flothful. Bue hele latter are veuilith fables, 
 
 which are beleeued for a truth „and counted for ferioug , pea and 
 
 heauenly matters when ag notwithFanding thep be nothing els 
 
 but fained deutfes of Satan, whereby he with his angells velu: 
 
 deth and mocketh vs. 
 
 Neither ieſting. Hereby he vnderſtandech all pleaſaunt ſpee⸗ 
 
 ches, which they whom thep call ieſters are wont to vſe, to make 
 
 men mery, which bp pleafaunt difcourfes and mery tearmes dog 
 
 moue laughter ¢ ſtirre bp mens minds to mirth ¢ cheerefulnes, 
 
 which is wont to be bfuall in ctutll bankets, and when ciuill coms 
 
 pantons meete togither, Chis ieſting the Heathen counted for a 
 bertue,efpeciallp Ariftorle, But aul among Chꝛiſtians giueth Tefting nei- 
 it place among vices, For Chpifttang haue other (peeches, wher: thet allowed 
 by they map recteatand cheere them felues in Chpitt, which alte N Rd 
 bo bring fome profit with them, although it eafilp bapneth, that Alan 
 manp Chailkiang do offend oftentimes herein, But they that are 
 
 true Chꝛiſtians, doe neuer praife it, neither voc ſuffer chat anp 
 
 fhoulo give him felfe to this ieſting, and ſtudy to erceede therein, 
 
 but thep reproue and probibithim,efpeciallp inthe Church,in p 
 
 time of preaching and teaching. For Chat bath witnefled, that zueen. 12. 36 
 ine fhall in the lak dap giue an account of euerp idle worde. Tt is 
 
 meete in deede that Chriſtians be an elegant ¢ amiable people, 
 
 but therewithall graue, that there map be ſeene inthem afeucre 
 gentlenes,and a gentle leueritie,ag the life of Chaiſt ig deſcribed 
 
 vnto vs in the Golpells, bails 
 
 Things whichare not comely, but rather giuing of thankes, 
 
 This comprebhendeth all tole words, which want a proper name, Idle wordes. 
 Row F call them tole wordg which make neither to the edifping 
 
 of faithnoz to the bfe of our coꝛpoꝛall life. Foꝛ there be things e⸗ 
 
 now both profitable and pleafaunt , which when te pleafech vs ta 
 
 fpeake,we map talke of in the hope time of thislife,as of Chik, 
 of loue;and other chings either neceflarp 02 sr 
 
 t; itt, 
 
358 A SERMON OF THE. LEADING 
 
 Paule admonitheth when he fapth: bur rather giuing of thankes. 
 Foꝛ our daily (peech oughtto be the pratfe of God, and giuing 
 of thankes to him, as well priuatly,as publikelp in lermong, foꝛ 
 fuch infinite good thinges,as he hath giuen vnto os in Chꝛiſt, e⸗ 
 uen vnſpeakeable. But fuch is the maner of ourrealon € nature, — 
 
 that necellarp and profitable thinges are neglected, and fooliſh ¢ — 
 
 frivolous things are chiefly regarded. ow marke bere,if paul 
 doth not (ufferin Chꝛiſtians (peeches that be onely pleafant anv 
 
 . tending to mitch, what thinkett thou would he fap of chat peſtilẽt 
 
 A fornicat or 
 an vneleane 
 perfon and 
 a couetous 
 perfon haue 
 denied the 
 faith. 
 1.Tım.s 8. 
 
 Twovery 
 forcible 
 meanes to 
 
 backebyting and {claundering, which reigneth now in all compa⸗ 
 nies of men,euenthem that be priuate, when two oftentimes doe 
 talke togither ¢ Dea what would be fap of them, which openty in 
 fermons do a8 it were bite and rent one an scher with reprochful 
 wordes,and malicioufly accule and fpeake euill one of an other? 
 
 For this ye know,thatno whoremonger,neither vncleane per- 
 fon,nor couetous perfon, which is anidolater, hath any inheri- 
 tance inthe kingdom of Chrift and of God. In thefe wordeg he 
 both verp plainly pronounce agatntt them which are infected ih 
 fuch vices, that thep are heathen onber the name of Chriftiars,. 
 how many foeuer do not bring forth the frutes of faith. This is a 
 batefe anda certaine ſentence:He chat ts a forntcato2 bath denied 
 p faith an vncleane perfon hath dented p faith,a couetous perfon 
 hath vented p faith, all (uch are Apottataes, periured,¢ traitours 
 towards God:as aul waiteth alſo vnto Timsthe,ofhim p neg: 
 lecteth chem that be of hia familie: Ifthcre beiany, fapth he that 
 prouideth not for his owne,& namely for them ofhis houshold, 
 he denieth the faith,and is worfe then an Infidell. Dow could he 
 
 ‘moze feuerelp and terriblp frate bs from vices ? For be ſayth: 
 
 For this ye know, as tf he fapd: Donot fo much as dour, count it 
 not for a plapnetther let it be a ſport vnto pou, neither comfort 
 your ſelues with bathe hope ofa Chꝛiſtian name, and for chat pe 
 are counted Chꝛiſtians, thelethinges thall profit pouno more, 
 thenitproficen the Jewes, thatthep werethe children of Abra: 
 ham,and Dilciples of Moſes. It was fpoken to all which Chri 
 fayth Matth.7: Not euery one that fayth vnto me,Lord, Lord, 
 shallencer intothe kingdome of heauen , but he that doth the: 
 will ufmy Father whichis imheauen: there ts neede of doing, and 
 our fatth mutt be proued by workes. KUhom therefore hat great: 
 force of heauenly fire hall not enflame vnto godlines, that isjthe 
 admonition 
 

 
 
 
 OF A GODLY LIFE, 359 
 
 | admonition of the incomparable loue of God toward ng, which fire vs vp 
 be fet inthe fr place.bim let chefe hozrible chreatnings of bell °° gots 
 _ fire moue,to wit whereas he witneſſeth, that ag many ag wil not ‘ 
 follow Gov, and walke in loue, and ſhew forth their faith by their 
 workes, arenetthcr the fonnes of God, no? heires of bis king: 
 Dome, whereupon it follawerh, that thep are vndoutedly beires 
 with Satanof hell fire. TUhom therefore thele two fo mightie 
 mouokements (hail not irre vp to the feare of Gov € godlines, 
 with all diligence to doe the dutie of a Chꝛiſtian, be is plainly a 
 on and a ffone, J a hart harder then the anuill as Job 
 apt 
 De particularly reproueth a couetous perfon , and pꝛonoun⸗ The coue- 
 ceth him an Idolater 07 worhipper of images , wherebp lurely Ae ey a 
 be veclarech, how greatly he is difpleafed with chem that are in: 
 fected with this vice,and tn the third chapter of his Epittle to the 
 Coloflians he ſayth allo the fame thing of him. Che caule hereof 
 Ithinke tobe this: other finners vſe onelp chat thinge, wherein 
 thep offend,ano make tt {erue their tuft and vefire: fo che foꝛnica⸗ 
 toz and vncleane perfon vſe their body to pleafure:the proud pere 
 fon vſeth riches,learning,, the fauour of men, and fuch like, vnto 
 glorp: onelpchis miferable Idolater ts a flaue to his monep and 
 richessanb bis {inne is,thathe ſpareth bis money and goods kee: 
 peth ann hourderh thembp, vareth not apply them neither to big 
 owne bfe,nor tothe vfe of other, but doth plainly ferue and wop- 
 fhipthem as his god,and fo much eteemeth them,that be would 
 fooner lofe and fuffer to perith the kingdome of Good, then be 
 would {pende his monep 5 02 giue the value of arulh toward the 
 maintaining either of a preacher,o2 an infructer of youth, wher: 
 by the word of God andhis kingdom might be furthered, Foraſ⸗ 
 much therefoze as all the truſt and hope of fuch a man is repofed 
 in monep, and notin Gov alone, who giveth him aboundantlp 
 whereby to liue, money is worthelp called big god,and he bim 
 felfe fatd to be an Idolater, ano hath no inheritance tn the king: 
 dom ofheauen, That can beinuenten more filthy and peſtilent 
 then this diſeaſeꝰ Ao vnto thee, incredulitie, Howe anabomina- 
 ble and burcfull euill are chou? We muft 
 » Let nomandeceiue youwithvaine wordes. Theſe are the take heede 
 baine wordes of them which ertenuate and make light of fornica⸗ — 
 tion and luch like ſinnes, as though they were not greatly euifl, „ich vaine 
 7 x 3 litt, wordes. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 360 A SERMON OF THE LEWDIN 
 oꝛ did fo much offend God, There were nor wan 
 phers and poets among she Deathen, which counte 
 lecherte belive oncly aduiterie lawiuil,as a thing na 
 to bſe meate and drzinke. So fapth Terence: It is ne 
 nes, beleeue me ‚tor a pong man to follow pattors, ae. 
 to be ignorant of God,and co line according ty the fore a 
 pilcence, as the Gentiles were wont to dor. Moreouer * 
 words are thoſe, which albeit they haue ſome likelihood 
 pet in deede are teifling, and ſhall not excuſe any· So coue 
 doth not want acloke and pzetence for ir ſelfe: fod hin 
 Beth ots owne with the sifcommeditie of others, thep call 
 bul band induſtrious one chat looketh co bis bufineg,alchou 
 the meane while the poore perth with hunger, 02 are other 
 aflicted aboue their frength. Whereloze luch ſpeeches are: 
 phane anv heathniſh, by which loue is extinguiſhed, e thep u 
 giue eare to them € beleeue them are deluded witha baineh 
 For, for fuich things commerh the wrath of God vponth 
 dren ofdiichrtichce: This isan other light which we oug 
 follow, leauing the obſcure light ofrealon, which dath not gre 
 Thewrath Tp condemne fognication,yncleannes,coueroufnes,ec, | This 
 &végeance light witnefiech, chat for fuch things the wach of — 
 ‚of 2. han- vpon unbeleeuers,whom be calleth che childzꝛen of diſch 
 Pornicätors, ANDtherefore can not abide to beleeue the word of God, ** gi 
 vncleane & them felues to the obedience of faith, Chis Paule declarett 
 couetous per €02,10 bp manp eramples , where he ſayth that agreat par 
 fons. the people was flaine foz fornication of which deede ts fpoken 
 fo Qum.25. Fer violence allo, couetoufneszand vncleannes che 
 
 whole worin was deftropen bp the flood. Ahere ſore a fufficten 
 tharpe,pea and a certaine vengeance abinech —— ** 
 cted with theſe wickedneſſes. Row be calleth them the child? 
 of vifobedience that is, of incredulitie, which is as er 2 
 bad ſayd: of chem that baue reuolted from che faith, and h 
 nounced Chri. Hereby therefore we lee annlearnestharhechat : 
 Both not approue his faith bp workes, is no —— Dr * 
 then,pea wozfe,inafmuchas be hath renounced Chritt and des = 
 nied the fatth once receiued. For this cauſe therefore thee ge⸗ 
 ance and wath of God (hat come vpon them that are ſuch a 
 Germanes do now trie‚vnto whom God fendeth abut 
 pettilcnce, famine cruell marres, Let men cake heeded 
 
 ores. 
 
|| a * > (OF A GODLY LIFE. © | 361 , 
 | o eare to thofe deceiuers,which with baine woꝛds promiferbat Far 
 | thofe finnes that efcape vnpuniſhed:Let thoſe flacke and flachtull © °°"? 
 Chaꝛiſtians beware , who although thep benor blinde Deathen, |. ; 
 " put know well that uncleannes and couetoufnes are finnes , and 
 thinke or teach no otherwiſe, do neuertheles liue wickedly ‚re: 
 > fing vpon faith. wherebp thep hope that they ſhall obtaine (alua- 
 _ tion without workes,foralmuch as wozkes Do not faue : Dea al: 
 _ beit chep verie well know, that faith, without wopkes is a fained 
 | faith, and that worthie fruteg and good workes mutt needes fol- 
 low, where a true and found faith is,pet notwithſtãding they liue 
 - fecurelp in their fpnnes, preluming of the grace and mercy of 
 God, nothing fearing God and his iudgement, when as notwith⸗ 
 ftanding itis certaine, that God doth require the moptificatton 
 ofthe olde Adam, and good frutes of good trees .. Alchough per: 
 haps Paule fpeaketh not bere pꝛoperly of chefesburofcht which 
 thinke, andin baine waydes teach, that fornication, couctouf{nes, 
 and fuch like are not ſynnes, as the blpnde heathen did. many 
 do at this Dap under the name of Chꝛiſtians:yet is it to be feared, 
 feing they liue no better then the heathen do,¢ be themſelues foꝛ - 
 nicatours Ecouctous perfons, pthep hallfeele plike vengeance 
 of God with them.vea ſo much more nticuiushigeanteasthep _ 
 doeknow more cerfainlp that thoſe avefpnnesjaccoiding tathat © 
 - Aaping Rom, 22 Thinkeftthouthis , Othou man, that condem- 
 -neftthem which do fuch thinges; and:doeftthe ſame, thatthou 
 sshalt efgape the iudgement of God? iafter;thiné hardness and 
 heart that can not repent, thomheapeftvintd thyifelfewratha- 
 gairifl the daye of wrathy:& of chedeclagation of hamftindge- 
 mept of God. Seat ai ri corto tor: atttataasd ons Ir ad 
 Be. nottherefore companions with them :\Fonyewere once 
 darkenes, bur ate now light inthe Lord: walke 4s children of 
 light. Saypetenallefapth zichar it is ſuſſicient fozos, that we 
 haue (pent the time pattof onviifeatcer che luſtof the Gentiles, 
 but from bence forth ſhould baue nothing conmion with them, 
 but {pend the reit of our liſe in the ſeruice and woꝛſhip of Gov. They which 
 Then we were Gentiles we knew not that chele were (pnnes, are not yer 
 we were fo blynded through incredulitic and ignozance of Gov. lightned by 
 But after chat we are made light in the Lord, that is, lightned by —— 
 Chꝛiſt, we do not onelp weil vnderſtand what God is, and what noranz,bur 
 herequireth ofvg, what ſynue and iniquitie is, but are alfo able shey whom 
 
 
 

 
 *F aS 
 362 A SERMON ‘OF ‘THE LEADING, &c, _ Ty 
 hehath ligh- now to be in ſteede of light unto others , and to teach them thoſe 
 iene, dee binge which we haue learned. Such Paul (aid che Philippiang 
 God & their Were ,. that thep ſhined as lights inthe world in the middes ofa 
 duty coward naughtie € crooked nation, So before we were not onelp varke, 
 him. but darkenes it {elfe, inaſmuch ag we were not onelp ignorant 
 and erred , but did allo boing other into the fame darkenes, both 
 bpwozdes and deedes. Let ve be thankefull therefore to bim, 
 "which bath calleb vs ouc of this varkeneg into bis meruelous 
 lighe; walking as the — of light, wbich Peter alfo amo: 
 niſheth vs to do. 
 
 Forthefruite ofthe Spirici is in ail — and ——— 
 and truth, Forafmuch as he hath bere ſpoken ok light, it had ben 
 moꝛe agreable to haue added, for the truce of light, as the Latin 
 editions hate, then ofthe Spirit, as it is readin che Grecke, 
 TAho knoweth, whether the qreckes coppies were here chaun« 
 ged vpon this otcaſton, for that Paule tn the Epiſtle to che Ga: 
 Jathiangentreätech. of che frutes of che (pirit ? But this ſkilleth 
 litle, of the Spirit, andoflight are all one in this place. Good: 
 
 Goodnes. nes therefore is a fruice either of the Spirit oxoflight , contra⸗ 
 
 rie to couetouſnes, whereby a Chꝛiſtian man isgoon , thatis, 
 
 “profitable and beneficiall to others; ready to gratitic anode well 
 
 Righreouf- »¢9 hig neighbours. Righteouſnes being a fruce of the Spirit ig 
 
 int contrarie to couetouſnes. For it maketh that no man doth take 
 
 awaye fronvan other that which ts bis, either by violence,either 
 obp craft op guile but that be endeuour rather to giue puto euerie 
 
 pee 
 
 Troch. miauchat ih ich is his omnes Truthiga fruceof the Spirit con⸗ 
 trarie to hypocriſie a lying, which requirech ren 
 be true and vncoꝛrupte not onelp in woꝛdes, but alfo tn: 
 ; his whole ttfes that he doe not glorie of thenameof.. 
 tonsihl a Chpittian without workeg, that be be not cal« 
 zu RU? ¢ RCTed ACH pitian, epetline after'the maner Ss: - 46 
 hes DS 900 obebetpeathen in fopnication; one 5 2. sou 
 En Ps notte oleannesjcouecoufnessanye sear sre 
 ide yooh ft gaan iptherbices,te, > > an man 
 av Jon sie ae alas’ nt tre ER EIERN £5 J ZELLE 
 nd) lit luileal intiiiaca N 3 un Hoda tan 
 
 * 
 — 
 — 
 ndud ans RD th ru glaue zott og gett fh 9 
 
 Ir» aller awn 4 = ¢ FREE 
 aiw vada 8208 GUE WR DL J 39400—630 RyRy at ia Iaymin DITIE 
 

 
 
 
 BISSL 
 
 A 
 pe. BENSEVTBER} WHEREIN 
 ) 
 
 | IS DECLARED HOW. GOD CARETH 
 
 —— aN dnd —— forthem * be his, ye 
 
 | Luke 5. —* 
 
 Hen it came to paſſe as the people 
 
 Apreaſed vpõ him to heare the word 
 
 ® of God, that he ftood by the lake 
 
 i u of Gennefaret. 
 
 3 And fi two fhips ftand by the Take fide, but 
 the fifhermen were gone out of them, & were 
 wafhing their nettes, 
 
 
 
 3; A & ‚And he entered into öne of the, fhips whieh“ NIE 
 oe 7 was Simonssandrequired him that he would °'* 
 thruft of a litle from the land: & he fate dows 7 
 
 — and taught the people out of the ſhip. 
 4. * Now when he had left {peaking , he (aia vnto 
 Simon lanehe ourinto thedeepe, & let down 
 our nettes to makea draught, . 
 5... Then Simon aunfwered and fayd vnto Ki. 
 _. Maifter, we haue trauailed fore all night, and 
 hauetaken nothing , neuertheles at thy, word 
 © Iwilllerdowneithener. nr. 
 6. And when they had ſo done, they’ ‚inelofed 
 | x Be multitude of fifhes, fo that their net 
 take, 
 
 a. 
 > 
 ap 
 — 
 oes 
 oO 
 <j 
 ‘os 
 ra) 
 O 
 Er 
 fr: 
 Ww 
 & 
 8 
 et 
 oO 
 Im} 
 my 
 Q, 
 o-_ 
 "Jg 
 Ds 
 a 
 * 
 ©. 
 rt. 
 in. 
 = 
 = 
 X 
 oe 
 
 > = the — HR did finke, 
 
 
 
364 A SERMON OF GODS PROVIDENCE | 
 
 8. Nowwhen Simon Peter faw it, he fell downe 
 
 | at Iefus knees faying: Lord go from me, forl- 
 ain afynfull man, | —— 
 
 9.  Forhewas veterly'aftonied and all that were 
 with him, for the draught of fifhes which they 
 tooke. _ 
 
 Io. And fo was alfo lames. and Iohn the fonnes of 
 Zebedeus, which were companions with Si- 
 mon. Then Iefus faid vnto Simon: feare not 
 
 «0... from hence forth thou ſhalt catch men. 
 
 11. And when they had brought the fhips to ld, 
 
 ><! es they forfooke all and folowed him. 
 
 g O themthat beleeue this tert ig molt eafie to be bn⸗ 
 
 
 
 thinges that are neceſſary for the {uftentation of this life, which 
 
 do beleeue, but they that do not belseue can neuerbe fatilfied, 
 whereby thep fall into all kinde ofbices. Hereunto pertaineth 
 that which S. Paule lapch 1.Cim.6: Godlinesis great gaine, 
 if aman be content with tharhe hath. For we brought nothing 
 into the world, and itis cercaine,that we may cary nothing out, 
 therefore when we haue foode and raymient, ler-vstherewith be 
 ‘content, For théythat wilbe rich, fall into tentation and fnares, 
 and into many foolish and noyfome luftes , which drowne men 
 
 in 
 

 
 "AND CARE FOR HIS CHILDREN. | 365 
 
 |} in perdition & deſtruction. Forthe defire of money is the roote 
 ~ ofallieuell , which while fome lufted after, they erred from the 
 
 
 
 faith, & perced them felues through with many forrowes.: This 
 
 place of Paul plainly declarech what foloweth our unbeliefe, Frutes of in- 
 
 
 
 
 > aid falleth inca the tentation and fiidres of the Deuehls But we 
 | cannot (ee that, foraimuch as itts ſpirituall. If we could as well _ 
 fee the burt which it bringeth co ſpirituall chinges.,ag we can ſee 
 that which it bꝛingeth co corporal and outward hinges, then. 
 were it an ealie matter to pꝛeach vnto vs. Jap weelee plainelp 
 in outward thinges, how be that is giuen to the deſire of money, 
 ſcrapeth and gatherech togither, doch iniurieto allmenzthat be 
 alone map gather togither and heape by many thinges where⸗ 
 untd he map truſt and fap: Tell, nome haue Jgoodes enough, 
 Thereby we map gather how vnkinde Fuhmerciiul a couetous 
 man is: for he doech good tons man, be ſhewech himſelfe gentle 
 and kynde to no man, be giueth nothing to any man , but lookech 
 vnto his owne lucre and commobitie, | BEN. 1G J 
 Now this is a curſed thing, that we cannot fo much as truſt 
 vnto the Lord , that be will feede our belly y thinking alwapes 
 - that we thall perith with hunger , when ag notwithſtand ing we 
 fhall haue thinges neceflarie and chat which ts ſufficient for os, 
 as Chritt fapth Warth.6:1 fay 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: forthey fow nor, neither reape, norcarie into the barnes: 
 _ yet your heauenly Father feedeth them. Are ye notmuch better 
 thenthey ? Which of you by taking care, is able to adde one 
 - cubitynto his ftature ? And why care ye for rayment? Learne 
 how the lillies ofthe field do grow : they are not weried, neither 
 fpinne: yet I fay vnto you, that euen Salomonin all his glorie; 
 was not afayed like one of thefe. VVherefore if God {0 clothe 
 the graffe of the field ‚which though it {tad to day, is to morow 
 caftinto the ouen, shallhenot do much more vnto you, O yeof 
 litle faith? Therefore take no thought, faying: what shall we eat? 
 orwhat-shall we drinke ? or wherewith shall we be clothed? - 
 - (For afterall thefe thinges feeke the Gentiles~) For your hea- 
 uenly Father knoweth that ye haue neede of all tiefe thinges, 
 
 ‘ ~ 
 
 ” to wit,tharit traucleth co get ſubſtance, and labourech to be rich, credulity. 
 
a. | 
 
 366 A SERMON OF GODS PROVIDENCE  — 
 
 But feeke ye firft the kingdome of God and his righteoufnes, 
 
 and all chefe thinges shalbe miniftred ynto you. Care not then 
 
 for the morow : for the morow shall care for itfelfe: the daye 
 
 » hath enough wich his owne griefe. We {ee in this place, how 
 
 Govd hath a care for the foules and flowers , ¢ oth adoꝛne them 
 
 after a mot goodly fore: bow much moze will God giue vnto vs 
 
 thole thinges that be neceflarie ? and pet we cannot put our tru 
 
 Where trot in him, ſo hath the Deuell entangled ng in bis Mares Chen one 
 in Godis not gommeth fo farre,chat be is not content with chat be hath netther 
 there chari- exuſteth tn Gov, then charitie mutt needes fopentp ceaſſe, ſo that 
 ueccallech. he doch good to no man, but onelp prouideth that his owne heape 
 be encreaſed. Dereupon came the {pirituall ace of ſacrificing 
 
 Pꝛieſts and Monkes , that they might onelp helpe chemfelues, 
 
 feede their. bellp, auoide labour, enter into Wonafferieg „that 
 
 thereof div rife atrue prouerbe : Delperation maketh a Wonke, 
 
 pea not only aWonk;butlacrificing Pꝛieſts, Bithops + popes: 
 
 for they eruff nor in God , that he is able to feeve chem, but thep 
 
 ſtudie bpon this onelp, thatthep map be delivered from all mis 
 
 ferie andinfirmitie, which is altogether to liue in incredulitie: 
 
 they neuer truſted in God, thathe igableto gine them nouriſh⸗ 
 
 ment and thinges necellarie , tf anp of chem Mould marp a wife 
 and remaine without that fate of Antichriſt. 
 
 Moreouer, here is anerample fee forth unto vs, which pꝛouo⸗ 
 keth and allureth vs to confidence, and firſt that we commit our 
 
 | 
 
 bellieto God: for he hath a care of bs, euen in tempoꝛall things. 
 Thich {ufficientlp appeareth in Peter, whereas hetookelucha ⸗ 
 great multitude of fies , which ranne bp great companies into | 
 his nettes. CÜlherebpig plainly fiqnified that God will forfake © 
 
 no man, but that euerie one hall haue enough, tf that we hall 
 onelp truſt in him, ag the 3 7. lal, affirmech : I haue bin yong, 
 
 and nowam olde, and yet faw I neuer the righteous forfaken, 
 nor his feede begging bread: Things necellarie thal not be wans 
 ting onto bg, if faich be not wanting :for befoze we fhould want, — 
 the very Angels (hould come,€ miniffer bnto bs foode.Tülhereag — 
 
 therefore men are commonly oppꝛeſſed with fo great miferie, 
 
 : 
 
 VVe muttla- onelp wnbeliefe ig the caufe thereof, Anv albeit Gon be with vey | 
 
 bour,& not notwithſtanding be requireth pet of vs , worke or labour, and 
 a hope ‚ifheat anytime nifferre ſomewhat tobelpevs. De coms 
 
 the {ucceffe Mmaundeth Jeter here, that fog the taking of liſhes, he lhould cat 
 ynto God. lozth 
 
: di Be 7 
 | | AND CARE FOR HIS CHILDREN, * 367 | 
 
 fe forch his nettes: Lanche out intothe deepe, fapth he, and let 
 
 i -dovyne your nets to makea draught , ag if the Loꝛd fain: Da 
 
 thou that which belongech to a filyer,calbthp net into the beenez 
 
 and commit the fuccelle pnto me, leaue the care bntome. God 
 
 leaueth not the care vnto thee, butthe worke and labour: bows N 
 | beit we after a cleane contrarie oyder , udp to commit the care 
 
 to our felues and thelabour tohim.; Thereby it commech to 
 
  palle, that euerie one for himfelfe appliech his mynde earneſtly 
 
 to gatne ‚and to gather money vnto himfelfe , that he map not be 
 _ enforced by anp meanes to take paines and labour, But ifthou 
 wilt liue a Chotttian life , leaue vnto thy God tocare howe: the 
 - fifbes fhall come inte the nets « and gee thou, and cake bpon thee 
 the fate wherein thou mäpfklabour, Dowbeit fo2 the moft parr, 
 
 Wwe wilh fuch Mates of life ; ag in which chere is no neede of Ia: 
 hour, which ts altowetber a deueliſh thing’, And therefore bane 
 
 we bin conlécraten Wonkes and ſacriſicing Prieſts Ithat we 
 
 might liue onelp like gentlemen , wotthoutlaboary Ano forthe 
 fame caufe parents haue fet their chilozen to ſchole, that at pdatt 
 
 theymight liue merie dayes, and ſo ſerue God; as thep thought, 
 
 Thereby it rame to that paſſe chat they div not know, whatfa 
 
 vood lile was· forafmuchias God eſpetiallp conunendeth: chat, 
 
 ‘and chat in deed is acceptable vnto him whichis gotten withthe 
 Tear olthe bꝛowes/ ashe commaunved Adam Gen, 3. In che 
 
 Hyeat of thy face shaltthou eate breade. And the deeper thou 
 
 art occupied tn this lawe, in ſo much becter caſe chy thinges are, 
 whereloꝛe follotschyworke)dabour: sand crutt in God aitcare: 
 | fulnes being catt of.) waere yallilıme 
 
 Now ſome murmurs ano fay sie faith. be preacher, that we 
 
 mutt irutt in Gov, anbleatıe thevare vnto him, I might tong 
 
 enough lay thep 3! \ belecite oꝛ truſt before Iſhould haue where- 
 
 ‘withalted be fen and fatteined; tf) ſhould notdaboir· Wea ic ig 
 | plaine enough thacchoumutt labour; foꝛaſmuch as lahout is cõ⸗ 
 
 Maunded thees Ypowbeit fufter Bodıro rare tosabee'sideleene V mu ll 
 thou and labour, then thalethoualturenly bane thoſe chinges hope,though 
 “that be netellarié Tor the ſuſtentation of shy lites Ann this igan Ged Giffer- 
 
 “Spther thing: thatwe muſt hope notwich tantipg ; shouth Gop rit His hetp 
 itſerreth ſo atima Cherefche he ſuffreth themao labeur allche £t — 
 A zam torakemonhingsand theweeb bünkeliftope Üuchanne, |., "areas 
 Be fufferthemtoperith wich bungens eabinbimight baue heipe vs, 
 
 
 
 
 

 
 
 
 pd + EN = w Fr ae er 444 in we — 
 | 
 \ 
 
 368 A SERMON OF GODS PROVIDENCE | 
 
 come into the minde of Peter, when be had filhed fo long andtas 
 ken nothing , fo chat be might baue ſaid: now God will (uffer 
 mp belly to periſh with pining and famine. Dowbeit he doch not 
 fo, but goeib on fill in bis labour, he pliech bis werke, € hoperh 
 that God at the lat will gine bim fiſhes, albeit be differreth a 
 time. God therefore is prelent, and giueth him fo manp fithes in 
 oneday,as be coiuld fcarce take inp (pace of eight dates. Ahere⸗ 
 foie theſe chines are to be learned well of thee, that thou labour 
 and bope,alth ough Goo diſferreth his bleſſing a litle. Fozalbeit 
 bedifferreth awhile,and (uffrer; thee to labour fore, fo that chou 
 now thinke chp labour to beled speomut chou not therefore pel 
 peire, but repofe thy hope in him , trufting affureslp thathe will 
 at Platt giue thee prolperdus ſueceſſe. a2 he wil rersainip. come 
 # giue moꝛe chen thou didſt neede; as be did bere once, Sijpeter, 
 EUberefore tf God delapech with thee aditieis chinke with thy 
 felfe, he delayed alfo with ©. Peter, petafterward gaue vnto 
 ¢ Him aboundamdip. Commit thy master therefore to bis: good will 
 and pleafure, anddeaue not of thp woꝛke, but hope fill, ana then 
 chall not thy hopede fruſtrate· Thus much concerning: the: for: 
 merpart ofthe cept , nomen here the laser. After cherefore 
 that they had taken fiſhes, and taſted che frute of faich, theit faich 
 ig iubreaſed and augmented. Lie therefore muſt qo ſo faere, that 
 we may commituur Bellic to Gon: for be that can nor. rommit ſo 
 much as his bellie to bith; wilb neuer eommit his loule vnto him, 
 Howbeit that is onelxachildiſhifaith: Hert weleguine ſieſt to go 
 bybeuches and ſettles: here mend feede on milkelas pet} but we 
 muſt likewiſe learne bp theſe ta commit our doute alſo te Gop, 
 The Euangeliſt ſo meaneth when he ſaypth;: 
 Nuuvo when Simon Petenfawit,ihefckdown&atlcfusknees, 
 faying sLotdgoeftömmne; fat Tamia finriefillapan, ;Eorihe was 
 . icerlyäftonied; and atkthar were withthian; farthe!draaghtof 
 Ohaus. Sehesiwebichetheytooke! Let pecer here he a cype oa agure oſ 
 cthem w hith beleeur eternal good thingesjanomounte binvas one 
 vexrily looking fez ſeeing the good things to come. Acinful con: 
 | Tb, BAER Teience is of chat nature chat it ſo behauerh te lelfesias Peter here 
 | ora vane” Dids taberdas beiliech bis Sauiapr and chinkech.:dlorpgkam 
 moꝛevnworthygtthen chat J Houle be fave, aun fihamangıhp 
 Sametes and Angels: for chat good .iamoatt exreeving vig 
 
 ——  abecedsrenigoccontcionce tande ale tu gonıpachenniNchgrent 
 ‘ite goo 
 
AND CARE FOR HIS'CHILDREN, 369 
 
 good thinges, but it thus thinketh: NET were ag Peter # Paul, 
 could ealily beleeue: Ahich ig altogether a foolifh and vaine 
 thinge. For if thou wouldeſt place chy felfe accoꝛding to thine 
 ouwne holines,thou ſhouldeſt build vpon thefande. Thou muff not 
 do fo, but bebaue thy ſelfe like vnto Peter, for in chat be eſteemed 
 imfelfe vile , and iudged himfelte unwazthp of fo great grace, 
 
 
 
 
 
 
 he rightly became worthy, Anu therefore, whereas chou art a Though we 
 ſynner, thou mutt truft in God, and dilate and open wide chp con: fecle ¥ burdé 
 
 ſcience and heart, that grace map enterin, After thou haff now of our fianes 
 
 knowne God, thou muſt reiect none of bis giftes , chat ig , when 
 as thou {ect the great good things thou mutt not deſpeire. It is 
 
 we muft not 
 defpeire , but 
 truft in God 
 
 | good chat we know our felues,¢ the deeper we know our felueg, chat he will 
 ‘fo much the better. But that grace ts not tobe cefulen becaule of remic che & 
 | thy {pnnes, Far when thou ſhalt fynde thp confcience tatremble, ccUc = 
 
 | fo that it would dꝛiue awap ſynnes, chen art chou moſt ready and 
 moſt fitte to receiue grace, then thalt thou fpnve comfort tn thy 
 
 ‘confcience and fay with Micheas: V Vho is fucha God as thou, Mich.r. 
 
 that: pardoneft wickednes, & cafteft all our fynnes into the bot- 
 ‘tome of the fea ? Ahoſoeuer take not away Ipnneg ; thep arena 
 ‘Gods, but idols : whereupon be fapech rightly, chat none ts like 
 Pntoour Gos. oz other gods willfpnde and not bring godli⸗ 
 ‘nes, but the Almightie God doth not finde it, but being it: where⸗ 
 fore thou mutt not forthwith vefpeire , ikthy confcizce tremblech 
 and feelesh (pnne, Foꝛ the moze defiled that thou art, fo much 
 ithe fooner doeth the Loꝛd poure in bis grace, if fo be thou be re: 
 pentant and thirfteft after tt, A great part goe ſo farre that chep 
 ape thep merit grace , whiles they diſpoſe them (elues thereuns 
 which is, as thep interpzet, whiles thep do that which Ipech 
 them,and alfo that thep poe fatiffie for their ſynnes. But itis 
 not lo. The Scripture teacheth ns that it ig God that taketh a: 
 
 
 
 
 
 
 
 
 
 
 
 
 
 | not put away ſynnes bp our woꝛkes, netther thall we be iuſtiſied 
 of our {elues, God himfelfe, and none but he halldo the chinge, 
 
 formyne owne felfes fake doe take awaye thine offences, and 
 de thy fynnes, fothat1 will neuer thinke vpon them more. 
 
 Ano ſo muſt thou belecue, otherwile thou thalt neuer obtaine a 
 iopfull confcience. AMherefoꝛe, when as Peter fapd, I am a fyn- 
 Iner, he {aide right, It is true in deede , there * ren why 
 
 | imap ſynne and cafkethit inte the bottome of the fea. Te ſhall 
 
 ynto prace. 
 
 | of bis meere grace as Clap fapth ;T am, euen J am he onely,that Eſa.a3. 25. 
 
God fuftey- 
 
 neth y faith- 
 full both in 
 body & fpi- 
 kit, 
 
 37° A SERMON OF GODS PROVIDENCE 
 
 be might be afrayde of himfctfe, and bumble bimlelfe, buche | 
 
 sucht not to refule God, but mot willingly recejue him? Taber:- 
 fore whenthou fhalt feele thy fpnne „like ag derer did, and alt 
 perceine that chou wouldeſt now flie from God, thenig ie ncede 
 that choudo forthwith turne thy felfe, and come moze and more 
 
 bnto him, For if God (hould goe awap,and would not take awap 
 
 thy ſynne, would not come unto thee,nop feeke thee, pet the moze 
 thou percetuett chp felfe afpnner , the more bat thou oughtett to 
 make vnto him, which fee thou marke well, andlapit vpina 
 mypndefull memorie. For as Sainct Peter vocch here,fo all con: 
 ſciences do, Which are terrified of ſynnes, and would flie front 
 God,t fecke another god, do not thou leaue fo, but come boldly, 
 and topne thy felfeneereriunto Gov, Otherwiſe tfone goe away 
 to fecke workes,and belpe of an other gov , be is then found like 
 the foolith Girgines, which while they goe to get themfelues 
 ople , are inthe meanefeafonthut out, But what doeth Chik, 
 when derer fo humbleth himfelfe ? and by reafon of his great 
 feare and terrour , defirech the Loꝛd to Depart from hin? vin he 
 
 feaue bim in ſuch ve(peration of himfelfe ? Mo truly, but he come: 
 forteth him, faying thus: * 
 
 Feare not, fromheceforth eho shalt catch mé. Chis is a ioy⸗ 
 full word, wherebp weake heartes recetue comfort. Now there: 
 
 fore, that God hath acare foꝛ bs, pea euen inchofe hinges that 
 
 pertaine tothe body, ye lee bp this,chat he giueth Peter fo manp 
 filhes : be maketh him allſo fo full anv rich in Tpirit,chat be ought 
 to beſtow fome of bis plenty vpon others. De makech him a fiſher 
 
 both in body and in {pirte : in body, for that be taketh many filhes 
 
 whtch he map fell: but in ſpirit he is a fither of men. Foꝛ be bach 
 the Golpel, whereby other men muff be brought to God bp him, 
 
 and the kingdome of Chrift beinereafed. Loe, it commech to 
 
 palle, that where men beleeue, the Loꝛd giveth fo much, as ſuc⸗ 
 
 coureth and belpech all men. Che faithfull man outwardly hel · 
 peth the needy with bis fubftaunce and goods: And from within 
 he breaketh forth , teacheth other, and enricherh them alfo ine 
 wardly. For ſuch a man can not hold his peace, but ig enfor- 
 red to ſhew and declare to others, how he is delt wich, ag it is in 
 the 5 1.]9fal, Make me acleane heart, OGod, and renue aright 
 fpirit within me, Caft me novaway from thy prefence, and take 
 not thy holy Spirit from me, ® giue me the comfort of thy helpe 
 
 againe, 
 
 
 
 | 
 
ee: 9 ‘ 
 AND CARE FOR HIS CHILDREN, 
 
 7 
 -againe, and {tablish me with thy free Spirıt, Then shall Iteach 
 _ thy wayes vntothe wicked , and fynners shalbe conuerted vnto 
 thee. And in an other Pſlalme allo Dautd ſayeth: I belecued, Pfal.116. 10 
 and therefore will I fpeake. Tibich is thus much in effects when 
 TF beleeuc, J knowe God, and tal of his goodnes , then F confi: 
 der the cafe of other men, and go and declare fuch knowledge and 
 goodnes of God vnto them, Te (ee therefore in thig text, Howe 
 carefull God is for them that be bis, and that be doth fulteine 
 them both in body and in ſpirit. Bucif be doth fometime differre 
 anp thinge, without all doute it is through the fault of our tn: 
 credulitie, oꝛ becaule we haue now new begon to beleeue. For 
 twhere faith is new and litle, there ts fomerime {mall ano fclen- 
 der belpe, chat we map learne to Know the 1o20, and totruff in 
 him, But when we bane gone fo farre that we truſt ſtrongly in 
 God, then nothing can be wanting to bs,then God poureth vpon 
 vs both coꝛpoꝛall and fpirituall good chinges, and fo aboundant 
 trealures that we map be able to helpe others. Chis in deede ts 
 to entich the pooꝛe and to fill che bungrie, Chus much thal (uf: 
 fixe concerning this text, 
 
 A SERMON OF D. MAR- 
 
 TIN LVTHER, CONCER- 
 NING TRVST IN GOD IN PE- 
 
 NVRIE AND DISTRESSE, 
 Marc. 3. 
 
 Werfe 1. TN thofe dayes, when there was a verie 
 great multitude, and had nothing to eate, 
 | Iefus called his difciples to him, and faid 
 | vnte them: * 
 
 | Ä AA ij 
 
 3 
 | 
 
 | 
 
 . 
 
Pea Fri 7 ne ae 7 42 ee 2 and 
 
 a ¥ 
 0272 A SERMON OF TRYSTIN Gop. 1 
 
 2 Ihaue compaſſion on the multitude, becaufe 
 00° they haue now cötinued with me th: rec — 
 and haue nothing to eate. 
 3. And if I fend them awaye fafting to the i irow 
 ~ houfes,they would faint by the way.e: fo rome 
 _ -of them came from farre. 
 4. . Then.his:difeiples aunfwered him, —— 
 ‚can aman fatishiethefe with bread here in the | 
 wildernes ? | 
 
 5. - ‘And he askedthem , how many loaues haue 
 ye? and they faid, feuen. | 
 6. Then he commaunded the multitude to ‘fit 
 
 downe onthe ground sand he tooke the feuen 
 loaues, and gaue thankes, brake them, and 
 gaue to his difciplesto fet before them,& they 
 did fet them before the people. 
 
 2 They had alfo a few {mail fishes : and when he 
 had giuen thankes,he commaunded themalfo 
 tobe fet before them. | 
 
 8. So they did eateand were fuffifed., and they 
 tooke yp of the broken meate that was left, 
 
 .. feuenbaskets full: | 
 
 9 And they that lad eaté , were about 4. thou- 
 
 fand: > he ſent them awaye. 
 
 = Hope dearely beloued, that ye doe well vnder⸗ 
 2 ftand the meaning of this tert .: For pour vnder⸗ 
 R —— is {uffictentip well groundedin theſe my⸗ 
 © tteries, fo that pe doe eafily perceiue what good 
 we soe ——— be looked for inthe Gofpell,and what is pres 
 feribed unto bs therein, namelp the true nature and qualitieof 
 fapth. Aud thisis the caule, why Chrift is of all che Cuanges 
 lifes {ce forth to be fo louing and gentle:for although the doings 
 and workes delcrived of them doe oftentimeg barie,neuertheleg 
 the limplicitie of larth remapneth alwayes alike, Mozeouer 
 * 
 
 
 
 * 
 
“UN PENWRIE'AND DISTRES, * 773 
 
 | his tert doeth folinely fet forth Cheiſt vnto vs in bis colours, 
 
 | that iemap be manifetrand well knowen vnto euerie onébhOs, 8" 
 
 wyhat we ought to pꝛomiſe our fehteb concertina him 5 to-wit: 
 
 | thar he is mercifull, bountifult, gentle) Wharferrcourech all that 
 ‘fie vnto him for helpe. And füch ought to be the image offapıb. 
 
 Fox the Stripeure fetteth befoje be d Dowdle’ finage sone ar By ‘De Lave 
 
 | feareswhich reprefenteth to our eyes the Horrible wiath FEW, -4and can 
 
 before which no man is able to Rand , but rathet we are WN downe, but 
 
 fortedto Ve caſt downe in minde, when we Tee Mt ponies we be by the Gol 
 
 ſtrengthned bp kayth. Howbeit againlt tists ſette the othet Pell we are 
 
 image namely of grace: which kaych doeth actentinely behold, cmon’? & 
 
 | arid taketh from hente principles of comfoit j and Tonceiücch a 
 
 ‚ ttuft and confidence inchefausu of God, hauing this hope , that 
 
 | than can toe promile to him Telfe from God fo manpe good 
 
 | thinges; bat that he hath infinite moe trealures in a rradines 
 
 | ‘for bim, °' NOT) RI BH SRE . BIA Git 
 
 | Pe hatre now oftétimes heard, that there are two ſoꝛts of good The tempo- 
 
 chinges; piritualt and coppopall | Che Gelpell vp chele ccm. "all and our- 
 
 _ potall and coppopall good thinges teacherh vs the faith of chil- Fo eGo 
 
 | Den, and they are nto che weake asa cerraine meane 02 helpe, ought to be 
 
 | Mbherebp thep may learnethe goodnes of Gon; how bouintifullhe as meancs to 
 
 is in beſtowing his riches bpon Hg), and that we ought in (piri: make vshope 
 
 tuall thinges alfo to place all out hope and truft invim. Foꝛ tf —* ree 
 
 we be now infructed by the Golpell , that God will giue foode „ll allo be- 
 to our bellie , we may theteupor account with our felues , that Row vpon vs 
 be will nouttth  cloath dur foules With (pirituall good thinges. fpiricuall and 
 SE F can not commit mp body vnto Hin that he may fecve it, — good 
 much lelſe can commit mp foulewnte him chat he may alwapeg “> . 
 preferueit. Oꝛ if Ican not be brought to beleeue, that acrowne 
 of golde thalbe giuen bite me of him; bow 7 pray pou, hall I 
 bope for tenne of crownes of goldeof him? from whom Idare 
 not pꝛomiſe co my ſelfe ſo much as a peece ofbrcad , truly much 
 
 lelſſe Hall Ibe perſwaded to beleeue , chat he will giue a fearıne 
 vnto me, or his whole mberitaunte. Now he that is not able to 
 
 atteine vnto this tender), and as it were as pet fucking faith, to 
 him fuvelp tt is verie hard to beicene 5 that Goo will pardon his 
 ſynnes, Oy prelerue his ſoule for euer , Foꝛaſmuch as we are 
 
 | perfinaden ; that che ſoule ig bp infinite degtees to be preferted 
 
 wveſore ihe bellie, toward which notwithſtandiug bets couched 
 
 Ag ii, 
 
 | 
 
 — — — 
 
 Mo⸗ 
 

 
 374 A SERMON OF. TRVSTUIN GOD 
 ; with compaffion ag: this our prefent tert teacherh, Therefore 
 Pers. Saint Weter hath :righlp-avmontthep,s;Beloued brechren, as 
 ‚new; borne babes,defire that fingeremilke ofthe word, tharye 
 maygrovv thereby... 03 dt is not, enough that the infant being 
 
 put to theteate Dog fucke , buthe mutt alfo war greater, and — 
 
 ‘gather. frength., that be imap accuftome bimfelfe to feede on 
 
 bacade, and ſtronger meate Now to cate milke ig to taſt of the 
 
 fauour and graceiof Gov, which igthen tattedof when atrial — 
 
 thereofis han in our lile/ ‘fon although I ſhould preach an bun: 
 
 dred peares af the-bountifulnes;;fauour , ineralitie and gentle⸗ 
 
 nes of God tomardvg.it would profit me nothing onlefle Jhaue 
 atriall and tafte of thole commodities , neither could IJearne 
 
 rightlp to truſt in, God therebp. Dereof alfo thou mayſt coniec- 
 ture bow rare a Chꝛiſtian man is. Chere are manp which fap, 
 that: thep commit their bellte to God; but that ſticketh onelp 
 
 in the tounge and lippes ; when ag rather it ought to perce to 
 
 the heart. 
 
 ‘Let bs nowe 1 confiver an example teaching be the qualitie 
 
 The. tice and, nature of faith . Che Apoſtle Deb.11, hath maitten chuss 
 and nature baithis the ground of thinges, which are -hoped for,,and the 
 of faith. © evidence. of thinges which; arenotfeene, which 18 thug much 
  Ineffect : faith ts. che foundation , whereby J looke for that good 
 
 thinge, which ts neither ſeene with the epes, noz beard with 
 
 the cares, but which I mut onelp hope for, Cuenas in our pze⸗ 
 
 fent text ic plainly appeareth,; wherein we reabe that there were 
 
 . about foure thouſand men, whotogicher with ‚their wiues and 
 
 chiloren had now fuftven hunger thaee vayes( wagmorthisia noe 
 
 ’ table kpnde of faſting?) pet mere notfamithed wich hunger, be- 
 
 ing farre from their honles, and deſtitute of thofe neceflaries, — 
 
 whereby the bodie tsfuftcined .) Row Paule ſayth that faith is 
 
 athinge whereby aman bopeth foxthole hinges which appeare — 
 not, toebe epes +: Such a fayth had this multitude, which ale — 
 
 though they ſee no meate , nevertheles.thep truft in Gov, that 
 he wil! feede them: TAbat doeth Chri bere? heigmoued with 
 compallion, be demaundeth of the difciples with what vittatles, 
 oꝛ with what hinge their hunger map be taken awap. To whom 
 
 bis difciples aunfwere : whence cana man ſatiſſie duch a multi · 
 
 tude bere in chewiloernes? Deve pe fee hom mans reafon and 
 fapeh actee Apacer >that the wiſet reoſon is, ſo much leſſe can 
 it 
 
 
 
IN PENVRIE AND'DISTRES, * 375 
 ie fubmit itfelfe cothe workes of Gon, For this caule therefore 
 Did he afke his diſciples, that euerie one of them might trie theit 
 owne reafon,and learne bow much the capacitie of nian and faith 
 “Bo differ one from another. Kay 
 Here itappearethunto bs how reaſon is blpnde, andhow, Reafon muß 
 when faith commech , tt ought-co gine place. Thereof lec this give placcıe 
 be ag anerample: Jf J were a maried man, hauing a wife and fach. 
 - acompante of childꝛen, and had nothing wherewith to nourith 
 them, neither would anp man giue me anp chinge : pet ſhould 
 it be mp dutie to beleeue and hope‘, that God will’ proutve for 
 me. But whenas J (ee mp hope tobe tn vaine, and that J-am 
 not fuccoured byandby with nourifhment and cloathing „then tf 
 I be faithies ‚I peeld onto defperation, and goe and purpofe an 
 other chinge with mp (elfe, J applie mp mpnde to vnhoneſt 
 trades „that I may ger fometwhat therebp , as theft, deceit, and 
 otherfuch practises , and bp all meanes that J am able 5 J pafle 
 through the formes of aduerfitie. See what filthie incredult: 
 tie beingeth vnto man. But tf J be endued wich kaith, I thue 
 mine eyes and fap: Moſt gentle father, Jam thy creature, and 
 thp worke, it can not be denied but thou ha created me, J 
 will put all my truſt in thee, which haft greater care af my wel! · 
 fare then Imyſelte. Thou wilt well nouriſh, feene, cloathsand . ..., 
 helpe, where and when thou ſhalt know beſt. So faithiga'fure 
 fourtdation, whereunto J trufting , doe locke for thefe thinges No maner of 
 which F (ee not , and that I map ſpeake at once, it hall not want thing thar ie 
 thofe thinges that be neceſſarie Surely the Angels themfelueg 8004 shalbe 
 chould come vowne from Heauen,eiuiebreandiggeueuenontof end.” 
 the earth, vnto ſuch a fatthfull man ‚that be might be nourithen, 
 rather chen he fhould be pined with hunger, pea heauen and 
 earth (Hall pafle, before Goo will {uffer a man endued with fuch 
 faith to want either clothing ozꝛ any other neceffarie thinge. 
 This fingulartruk and confivence in God, the confortable anv 
 effectual worde of the diuine pꝛomiſe Doethrequire . TUhereof 
 Dauid glozieth Plal, 37% I haue been young and nowe am 
 olde, and yet fawe I neuer the righteous forfaken, nor his feede 
 begging bread. And againe: God knoweth the dayes of the 
 _ righteous’, their inheriraunce shall continue for euer. They 
 _ shallinot be'¢onfounded inthe perilous time; and in the dayes 
 _ of dearth they shall haue enough. But tf we thall afke counlell 
 | aa itty 
 | 
 | 
 
376 A SERMON OF TRVST IN:GOD: 
 
 of reafon,it will forthwith fap (as the diſciples Did before) thid 
 
 thinge is onpotlible :fo2 it looketh for nothing ‚it truſteth to nos 
 
 thing, when nothing is pꝛeſent Oblike difftoence were the df: 
 
 tiples,who thought thus wich thöfelues show cantt be that ſuch 
 
 , great multitude of men ſhould be bere refreſhed with meate ? 
 
 truly it exceedeth our capacitie . Jf thep bad feene an beape of 
 
 money, fore of bꝛeade, and ſhambles full of fichh they could then 
 
 baue eafily religued chis pꝛeſent necellitie:, thep could haue put 
 
 all ina good hope, and filp haue diſpoſed all binges, accoꝛding 
 sorbe,capagitie of their reaſon. 
 
 And thus much ſhall ſufſtze to be ſpoken concerning the faith 
 of cempozall good things:now we will entreat of ſpirituall goon 
 thinges, which hall come vnto ug when we (hail die, Chen halk 
 we [ee death fet before.our eyes, when as notwirhtanding we 
 would willingly line, then hall bell appeare vnto vs when we 
 ratherdefire for beauen, then hall we behold che iudgement of 
 God, noiwithanding his grace would be much moze accepta- 
 ble onto bs. Ina fumme 4 wharfoeuer we would defire to fee, 
 ſhalbe taken out of our fight, peaandno creature ſhall belpens 
 
 Faith ceaf- again death, hell, andthe iudgement of God. Butif-T bee 
 feth not to leeue, Jſaye chug vnto my felfeswelt;faith is a ſure foundactone 
 crue in befewith J being Haped vps {hall attaine unto chole thinges 
 arcareft ex. Which are verie farre out: of mp fight, albeit chole thinges be 
 ccemitie and hoꝛrible which be. in mp fight,pet Hall they noe bure him that 
 diftieffe. , beleeueth. Atihoush therefore J doe prefentip {ee nothinge, bug 
 > Death, bell, andthe twogement of God, pee mutt I confer 
 none of chele, but rather, mp mynde is to be conſirmed wich 
 
 an vndouted truſt, that God bythe vertue of bis promife, nor, 
 
 in reſpect of mp merites oꝛ workes, willgeue onto me life, bleſ⸗ 
 
 ſednes, and grace. This in deede ts to cleaue vnto Gov bp {pus 
 
 cere fapth, whichis bere verie well painted forth in this. groſſe 
 
 and bodily image of.foure chouland men 5 who cleauing to Gov 
 
 onelp by faith, did not doute that chep — * berefrethen oflıim. 
 
 Ff chep had iudged according to! the capacitie of thetr-reafony 
 
 they would bauc murmured, and fato after this fopts furely we, 
 
 area berie great multicude; we arehere in the wide wildernes, 
 
 we haue einptie and hungrie ſtomackes, here is nothing that ts 
 
 able to Gli che. Howbeit thep murmured of none of hele things, 
 
 but conceiuing 4 lure confivence,teafoning othing againtt > 
 
 ter 
 
 
 
IN PENVRIE AND DISTRES, 377 
 after the affection of menzthep commende them felues wholy to 
 * good will of God, and commit vnto him this vrging necelſi⸗ 
 tie of hunger, thep themfelues being quiet from all care, Then 
 God, before this care commeth vpon them,and before chep begin 
 to aſke of bim,is pzefent,being moze carefull for them,then thep 
 are for them felues,e ſayth on this fort + Iam moued with com- 
 paffion toward the multitude: if Ifendıhem away fafting ,it is 
 - adaungerleittheyfaint by the way. Behold how gentle € boun: 
 tilull we baue God coward vs, who hath euen a care to feede the 
 pneleane belly, Pere now our hope is erected, and the wordes of 
 Chrifk are comfoztable toa man, when be fapth : Thep haue nom 
 continued with me thee dapes, tt now behoueth me to giue (ufli- 
 cient vnto them to eate. ere we map fee, that all chat doe licke 
 diligently tothe word of Gad, are feo of Gov him (elfe. 
 Therefore let vs dearly beloucd, at che lak begin to beleeue, 
 for onely diffidence and incredulitic is the mother of all finnes g Treredulitie 
 vices. which at this day reigne in all forts of men. Dow commeth — 
 it to pafle,that euerp where , whetherſoeuer we turne bg , there 
 ate fomany barlots.and baudes „Such plenty of veluders and de- 
 ceiuers ſo many theeues,pillersolerers , robbers, Simonifts, 
 asthey call chem,and {ellers ofbenefices ? All hele diffivence tas 
 ward God baingeth fozth onto bs, F 02 luch kind of men do iudge 
 onely according to humane reafan, and reafon lookerh vnto that 
 — which is pꝛeſent: but that which it ſeeth not, it ig not able to com: 
 prebend: wherefoze while it oth not repoſe ber truſt by faith in 
 Gor, itis enforced to Defpeire; which Defperation afterward caus 
 feth fuch naughtie and.wickes men. Behold thus tt goech out of 
 frame with bs, wher we cõmit our {elues ta be ruled notto falths 
 but to our owne vealon, | 
 Mozeouer,aspe have now learned faith, fo mutt pe alfo learne 
 ones For Chri is ſette forth vnto vs in adouble fozme,inone, 
 of faith that we ſhould not be ouer carefull: in an other, of loue, Chrift an ea 
 that we map learne, that as be bath cave of bs, giuing bs meate, ample of 
 drink, apparel, ¢ that of meere € bountiful loue, not for bts one „low. 
 commodities fake, oꝛ becaufe of our merits : To alfo we ought to 
 doe Wwellto our neighbour, andthat freely , onelploue mouing 
 bs thereunto,chat as Chꝛiſt is tovs , fo we map be toour neigh: 
 bour.Dereupon now we may perceiue,that all works of Wonks 
 and Nunnes are vaine and \co be vtterlydiſallowed, wher they 
 
378 A SERMON OF TRVST IN GoD 
 
 are not directed to that end,that they map ferue their neighbours: — 
 but are oꝛdeined onely vnto chisende, that they may merit much 
 at Gods hanves by them, Jor the true workes of Chriftiansy — 
 which thep defire to be accepted of God, mull be done lo, that 
 they cend tothe proft of aur neighbour,and not to this ende,that 
 we ſhoulde thinke that we fhall merit many thinges of God by 
 them, thep mutt be cheerefullp and freelp beowed upon all,euen, - 
 as Chrilt hath Done, who hath [prev abroad and frcelp beſtowed 
 bis goodnes vpon all, Thele thinges haue T bpieflp Tpoken cone 
 cerning this tert.that pe map thereby learne,that Goo requireth 
 this elpeciallp of ng , that we doe Grmelp and conſtantly truſt in 
 him, and that we freelp doe good and be benefictall to our neigh⸗ 
 hours,according ag God bath of his meere goodnes and mercie 
 bettowed infinite benefits and bleſſings vpon vs. Che Pꝛophet 
 fapth Pſal.50: Heare O my people and I will fpeake, I my felf 
 willteftifie vnto thee O Ifraell,] am the Lord,euen thy Lorde. I 
 _ willnotreprouethee , becaufe of thy facrifices,or for thy burnt 
 offerings, forthat they be not alway before me , Iwill takeno 
 bullocke outof thy houfe’, nor goates out of thyfoldes/f6t alf 
 the beaftes of the foreft are mine, and fo are'thé ‘eattell vpon a 
 thoufand hills. know all the foules vpon the mountaines: and 
 the wild beaftes ofthe field are at my commaufidément. If Ibe 
 hungrie, I will not tell thee: forthe whole worldis mine,and all 
 that is therein. Thinkeft thou that I will eate bulls flesh, and 
 drinke the blood of Goates ? After the fame fort he fapth vnto 
 os: Behold Iſraell, thatis, thou faithfull man, Jam thy Gov 
 thou art not np E00, will giue vnto thee, chou'gtuett nothing 
 tome, J will not be angrie with thee, for chat thou offeret not 
 many things unto me, For whatlocuer is inthp-fkable,inthp hous 
 fes,in thp courtit was all mine before, for Jhaue fene it thither, 
 Thereby he briefly reproned the Jewes, whe div meruelouſſy 
 pleafe them felueg in their lacrificeg. Now becaule he reiectech 
 thefe fäcrifices , what will he baue to fupplp the place of them? 
 truelp euenthat which followerh inthe fame place : Offer vnro 
 me praife,and thy vowes, call vpon me in the time of trouble,&2 
 I yvil heare thee,and thou shalt glorifie me. Chat is, J wil haue 
 thine bart, giue ouer chp (elf to me, € account me for a gentle; fas 
 uourable,pea and for thy God, and it hall ſufſize me. CUherefore 
 place thp faith, truſt and hope in him, count him for a sar 
 uing 
 
—— — 
 
 IN PENVRIB AND DISTRES, 379 
 
 | Aouing Gov, cleauc buto him, and in extreme anguifh fife onto 
 
 him fo2 fuccour, and to none belive him. Beleeue and looke for 
 | belpe of bim, then be will belpe chee, thou needelt not anp whit 
 
 | “pout, Afterward doe good to thy neighbour with acheereful hare 
 | and freelp. Thefe two things are fet forth in this our tert, as alfo 
 n many other places beſide. 
 
 J 
 ORO ROLES DES 
 ASERMON OF D. MAR- 
 | TIN LVTHER, WHEREIN IS 
 
 DECLARED HOWE GRIEVOVSLY 
 
 GOD PYNISHETH THE CONTEM= | 
 ners of his word. - 
 
 Luke 19. 
 
 Verfear. SOON D when hewascome neareto 
 INNE Ierufalem,he beheld the city, and 
 Ss \& wept for it, 
 
 9-2 Saying,Ifthou hadft eué knowne 
 at the leaft in this thy day thofe thinges which 
 belongevnto thy peace,.thou wouldeft take 
 i heede:but now are they hid from payne eyes. 
 i 1143. For the dayes {hal come vpon thee,t 
 
 
 
 
 
 palſſe thee round, and keepe theé in on euety 
 —J a 11 Aa | 
 dd... Andfhallmakethee euen with the ground,& 
 hy children which are inthee, and they fhall 
 (eas not leaue in thee a ftone vpona ftone, becanfe 
 über 
 | 
 
 | 
 
 | 
 
 at thine 
 1 © enemies ſhal caſt a trench about thee,& com⸗ 
 
380 A ‘SERMON AGAINST THE | 
 thou kneweft not that feafon of thy vifitation. 
 
 45. He went dlfo into the temple, and bepahi 
 
 ~. .caftout them that fold thereif,aid them that 
 
 46. — vnto them, it is written :Mine houſe is 
 the houſe of prayer, but ye haue made it a 
 denne oftheeues. 
 
 47. And he taught daily inthe temple. And the. 
 high Prieftes and the Scribes, and the chiefe 
 
 | ofthe people fought to deftroy him, =.‘ 
 
 48. Butthey could notfind what they might doe 
 to him, for all the people hanged. vpon him 
 when they heard him, | 
 
 ~ Oh E (umme and (cope of thig tert is this: The 
 AN; 1.020 ts troubled and lamentech for the euils which 
 
 N hs were to come bpon the contemners of the worde of 
 fy Gov.We haue often times heard, what che word of 
 
 EN Gov is,what is che fruce and commoditie thereof, 
 allo what Difcipleg ithath , of which nothing ig bere done, 02 
 fapd:but the puniſhment and miferie onelp ig ſhewed, which was 
 to come bpon the Jewes;foꝛ that thep knew not the time of their 
 bifitation. Tibich thing let vs well confiver of, for tt pertaineth 
 onto bs alla. If thep be puniſhed which know not p time of their 
 bifitation, what thal come onto chem, which perfecute,blafpheme 
 
 
 
 
 _ and rep2ebend che Golpell and C020 of Goo ?howbeiche Tpea- 
 keth here onelp of them which know not thefeafon of their vificas 
 
 Two wayes 
 to preach 
 againft che 
 contemners 
 of Gods 
 word. 
 
 tion. The contemners of Godare preached againt after two 
 
 - fortes: firt by thꝛeatnings, as Chri thꝛeatneth them Matth. 
 
 11¢VVobetothee;Corazin: VVo beto thee Bethfaida : forif 
 the great works which vvere done in you,had bene done in Ty- 
 rusand,$idon,they had repented long. agone in {ackecloth and 
 ashes. But Ifay to you, it shall’be eafier for Tyrus and Sydonat 
 the day ofiudgement, thenforyou. Andthou, Capernaum 
 
 ‚(which was bis owne citie, wherein chiefly he wrought mira= 
 
 ™ 
 * 
 
 tles) vvhich att lifted vp vnto heauen shalt be brought dovvne 
 
 ‘to hell: forif the great vvorkes yvhich haue betiedone in thee, 
 
 had 
 
Br were. es SE =_ a od 
 
 | CONTEMPT OF GoDS VvORD, 38 
 } “had bene done among them of Sodom, they had remained to 
 this day. But I fay vnto you,that it shall be eafier forthem of the 
 land of Sodom inthe day of tudyement,then for you. Theſe are 
 - thethreatnings wherewith he terrifieth them, that thep Houlve 
 not ſo neglect the woꝛd of Goo, Che other way the Lorde here 
 - Hheweth, when as he ſhedeth teares, and is couched with pitie to» 
 - ward miferable and blind men, he voth not terrifie oꝛ thacaten 
 - them,as being indurate and obfkinat, but is rather wholp moued 
 with loue and taketh pitie on his enemies , and would willinglp 
 call them backe.but that be could preuatle nothing with them, « 
 che meanes which be vſed to reclatme them were in vaine. Before 
 in Watthew,whereas he fharplprebukerh them , he dealeth nor 
 bp loue,but bp rigour, but bere ig pure loue and pitie, as we thall 
 alterwards ſee. 
 Firſt,when he dꝛew neare to the citie, fome went before hin, 
 and fome followed him, wich great toy finging and faping : Ho- 
 ſanna the fonne of Dauid, thep fpred their garments in theway, 
 | thep cut downe branches fromthe trees, and ſtrawed them inthe 
 way, and all thinges were done after a goodly maner, butin the 
 middelt of this iop Chri beginneth greatly to weepe,he ſuffreth Chriſt lamẽ 
 | alltoretopce, notwithanving bis epes guſhed out with teares, tech for Ie- 
 then be beheld the citie,andfapd: Ifthou haddeft euen knowne rufalem. 
 atthe leaftin this thy day thofe things vvhich belonge vnto thy 
 | peace,thou vvouldeft take heede: but novve are they hid from 
 | thine eyes. As if the Loꝛde ſhould fap: D, if thou knewelf what 
 
 belongeth onto thy peace that thou mighteſt not be deſtroyed, but 
 | " Hand fill,chou wouldeft pee at this day confiver ofit and beware, 
 | JRowit were time for thee to know chat which ſhould be beit foz 
 _ thee,bucthou art blinde,® wilt neglect the time, then ſhall there 
 | be no place neither for helpe noꝛ counfetl, Asif heflapo: Thou 
 | ftandeft bere adoꝛned with ſumptuous and goodly builoings,and 
 | thereareinchee mighty citisens, which are both fecure and me: 
 | rie, thinking that no daunger hangeth ouer them, but after the 
 | fpace of forty peares thou halt be veftroped, Which the Loꝛde 
 ‚ plainly foꝛetelleth in chefe woꝛdes. : 
 
 © The dayes shall come vpon thee,that thine enemies shal} caft 
 | atrench about chee,and compaffe thee round, and keepe thee in 
 | oneuery fide,and'shallmake thee even vvith the ground, and 
 | thy children yvhichare inthee, and they shall not leane in thee 
 
 i 
 el 
 
 | 
 | 
 | 
 
 
 
 
 

 
 
 
 382 A SERMON AGAINST THB 
 
 a ftonevponaftone,, becaufethou knevveft not that. feafonof 
 Thecareles thy vifitation, aw the Jewes, as thep fuppofen,ttoave vnmoue⸗ 
 — of able e lale, reſting vpon the pꝛomiſe of God, ſo that they thought 
 the lewes· no otherwile , but chat they Moulo perfeuerantly continue fo for 
 euer,thep were fecure and chought thus with them {elues: God | 
 will not (end (uch hinges vnto vs: we haue the temple, wherein — 
 God him ſelke is reſident. CAe baue alfo plentpof excellent men, 
 money, and other thinges, Goe to then, whocan doc any burt og 
 harme to vs ¢ Moreouer the Emperour and people of Rome ha⸗ 
 uing taken the citie,leeing tt furnifhed with fo many and fo great 
 munitions and goodly and ercellent builaings, meruetled great: 
 {py and confeſſed, that tt was vnpoſſible chat fo great a citie ſhould 
 be taken, vnleſſe it had bene che (pectaliwillof Gov. Cheir boas 
 fing therefore, and confidence in their omne falle opinion decei⸗ 
 ued them,Dowbeitthe Lord did moze earneſtly and deepelp cone 
 fiver the matter then thep, whenhelapd: D Jeruſalem, if thou 
 kneweltthofe chinges that are knowne to me,thou wouldeſt baue 
 acate.of chp peace (peace inthe Scripturesis, when che mat: 
 ters and affaires of anp haue good fuccefle) thou chinkefk that 
 thou bat glad and merie dapes,that it ig well with chee,and that 
 thy affaires ave in a pꝛoſperous ftate: bucif thou knewelt howe 
 thine enemies thall bp ſiege afflictthee , keepe thee inon euerp 
 fine, and boing thee into {uch diſtreſſe, that chey hall make thee es 
 ven with che ground, deſtroy allchp buildings . and leaue not a 
 ſtone vpon a ftone, thou wouldeſt ſurely conuenientlp receiue the 
 word, wherehy chou mightet eniop both true peace,and all good 
 thinges. The reading of che hiſtorie of the deſtruction of this city 
 doth make much to the right vnderſtanding of this tert... ( 
 Adeferivti- God hav plainip fo ordained, that at the featt of Ealter, at 
 onofGode Which time they came to Jerulalem out of all quarters, the citie 
 wrathand {hould-be beſieged, and there were then gathered togither, as Jo⸗ 
 moftgrie- fephusrepoptech,about thirty bundzen thoufand mẽ vpon whom 
 uous venge- the Loꝛde would ſhewe big grieuous indignation and wꝛath. AR 
 he the Apoltles and Chꝛiſtians were departed and gone into the 
 en for  cuntrie of Herod, not farre from Jeruſalem. Che Low tooke out 
 their contépe the wheate, and put the chaffe togither on an heape, nowe there 
 anddifobe- was fo greata multitude of people, thatthep might ſeeme to ex⸗ 
 dience. ceede not onelp a citie,but euen a kingdom And thep weve dpiuen 
 into fo great calamitie,that all their bittells were (pent, andnone 
 at 
 
od TFT: 
 CONTEMPT OF GODS vvORD. 383 
 
 | atalleft vnto them.fo that thep were conftrained to cate $ rings 
 oftheir bowes,¢ olde (hoes,prelling them in (uch maner as thep 
 - could,pea thꝛough the exceeding famine, thep were driuen to kil 
 - their owne childꝛen: the ſouldiers tooke the fleth of children ro⸗ 
 ſted from the mothers, fmelling che fauour of the roſted fleſh two 
 ſtreetes of: pigeons Dunge Was bnto them in ſteede offalte , and 
 was allo very deare : finallp there wag fo great miferie, fo great 
 ‚ laughter and ſhedding of blood, that it would nor hane bene mer: 
 | well for. a Fone to haue bene moued with pitie. De hat had ſeene 
 it, would haue thought that God could not haue bene ſo grieuou⸗ 
 AUly angry, and ſo greatly haue afflicted a people. Both houſes and 
 | ffrects were filled with carkaſes dead through famine. Notwith⸗ 
 - Manving the Jewes remained fil fo obſtinate and without vnder⸗ 
 | Hanping, that they glopten of God, and mould nor yeelde chem 
 | feluesipuncilche Emperourfer spon eben with his whole power, 
 | anv tocke the citte, which thep were able to keepe no lenger. And 
 | whenasfome of chem were focraftie that thepdeuoured golde 
 | Pitmightnot be takẽ frometbem,the Romane fouldiers thought 
 that they had all ſo tone, whereupon they flewe about two thou: 
 | Sand, and bauing ript their bellies fought for golde. Chere wag 
 | Inch a llaughter ¢manquelling made, chat it feemed a miſerable 
 | thing euentothe Gentiles, wherefoxe Cefar commaunded that 
 | thep ſhould nor be fo flaine, butted captine and fold. Che Jewes 
 | were then ſould lo cheape , that thirty were bought for a penny, 
 thep were then diſperſed through the whole world, and were cou: 
 | ted che moſt abtect people ofall other,ag alſo atthis dap thep are 
 | the moft contemptible nation in theearth. Foꝛ they live ſpred 
 | 
 | 
 | 
 | 
 
 here anv there, without cities an cuntries of their owne,neither 
 can they be againe gathered togitherinto-one place, fo chat thep 
 fhallneuer be able any more toerert their Prieſthood and “gies 
 bom, asthep hope thep tall. 
 Thus God reuenged the veath of ch it, tall the prophets; 
 | thus werethey recompenfen for tharthep knewe not the time of = 
 their vilitation Auberfore tet bs be here admoniſhed, for it belon· 1. che 
 | geth not onelp vnto vs, but even vnto all Germanie. It is no te- a ought 
 fing matter op fort, neicher is there any caufe why we Mould ro admonifh 
 | perſwade our felues thatit will fall ont otherwile wich vs. The and move o- 
 | Hewes would not beleeue that euill Houlo come bponthem,vntit * — 
 | thep bad fuflicientlp tried it, And we at this Dap are bilited bp the „heirvißcan 
 | 
 | 
 | 
 
 4* on. 
 
 
 

 
 784 A SERMON AGAINST THE 
 
 benefite of Gon: be hath opened vnto be a treaſure, his facred any 
 bolp Golpell,wherebp we know bis will , and {ee how much we 
 were {ubiect tothe power of Satan: but no man wilreceiue this 
 Golpell,pea we contemne it, and that which is moze miferable, 
 
 | 
 
 4 
 
 we perlecute and blafpheme it, God is patient; it pleafechbimta 
 trie vs a while; ik we be not watchkull,lo that the wort be againe — 
 taken frombs , the ſame wrath and indignation which wag pour — 
 red forth bpon the Tewes, thal allo be poured foreh upon vs. For — 
 
 there is the fame Aoꝛd, the fame God , the fame Chrik ac this 
 bay,that there was at chat time , whereupon vndoutedly the pus 
 nifhment thal be the fame,o2 at the leaſt ag grieuous both in foule 
 and body, 
 
 . We make almolt a ſport ¢ trifling matter ofthe Goſpel. Foꝛ 
 
 no man embꝛaceth te from bis bart, no man frameth bis maners 
 
 according vnto it.CAhich is a manifest argument of blinones, D 
 thing (urelp moſt miferable. I feare lett che matter will ſhoꝛtly 
 come to that palle „ that all Germanic will fall togither bpon an 
 heape, which (alas) in part of the communalciehach already hay 
 alametable beginning, we haue lof a great multitude of people, 
 almoſt an hundꝛed thoufand men haue bene Haine onely betwene 
 the feats of Eafter and Ahitſontide. He is a hard worke of Gov, 
 and I feare me the warte begon tg not pet at an ende, thig is ones 
 Ip afogewarning and thzeatning wherby God would terrifieng, 
 that we might diligently take heede co our ſelues:it was nothing 
 but the Fores taple, tf he come againe with bis whippe,he will 
 fcourge bs moze grieuouflp . But we will behaue aur felueg as 
 the Hewes behaued them felueg, vntill there hall be place for na 
 fuctour no2 helpe, ow we might preuent it, now were the time 
 to knowe what ſhoulde be beit for vs, and to receiue the Gofpell 
 with peace,fop at this dap grace ts offered bnto bs, whereby we 
 
 map liue peaceably, but we fuffer bap to pafle after Dap, peare af: 
 
 ter peare.applping our felues leſſe tothe Golpel chenbefore, No 
 man Doth now pray nto God for p increale of bis mord,no man 
 receiuech it in bis hart. Ff fo be that che time thall paſſe, no pꝛay⸗ 
 ers thal anp moze helpe. Ae wep not this matter in our bart,we 
 thinke our felues fafe, we do not thꝛoughly percetue the great mic 
 (erie already come to pafle,neither doe we conſider in our minds, 
 how miferabip Gad punitheth vs wich falle prophets and fects, 
 which be on euerp five ſendeth onto bs, which preach fe fecurely, 
 
 | * 
 
| 
 | CONTEMPT OF: GODS“YVVORD, 785 
 | ag ifthepbad wholy receined into their bꝛeaſt the ſpirit the coms 
 ' fogter, Chole which we counted beit of all doc goe awap,t bring 
 | men into fuch a perplerity, that they almott know not either what 
 is to be done or not to be done. But this is onelp the beginning, 
 albeit ufficient hoꝛrible and cruell. For there cannot be greater 
 _ affliction and nuferie,tien tf the Loꝛd fend among ft bs fects and 
 | falfe prophets, which are fo rath and bold, that it is greatly to be 
 | lamented. 
 NNuotwithlſtanding the time of grace ig nowe prefene: Chritt 
 | hath bene fent downe into the wold, bath bene boyne man, bath 
 ſerued bs, died for bs. is rifen againe from the dead, bath {ent puto 
 | be the (pirit the comforter, hath giuen vnto bs his wor, hath o⸗ 
 | pened beauenfo wide, that al good things map be obrainen of ba, 
 | mozeouer hath given vnto vs rich promifes, wherebp he promis 
 | feth that he wil preferue bs both tn this ſhoꝛt and fraile time, and 
 in the eternal times, in this life,aun in the life to come, moſt plen- 
 | tifully pouring foꝛth bis grace vpon vs. therefore che time of | 
 | graces nom before cur doꝛes, but we deſpiſe # neglect ic, which God will not 
 | God neither willsneither can pardon, For when as we contemne —— F 
 "bis woꝛd be threatneth puniſhmẽt, and will at che latt punich 0s, fis orace and 
 | altbough be ſhould deferre iteuen an hundzed peares, but he will word to 
 | not deferrettfe long. And the moze purelp thatthe word is prea: be vnpuni- 
 ched, ſo much greater thal the punithment be, But T feare great: het 
 | Ip lett this puniſhment require che fubuerfion of all Germanie. 
 God graunt that inthis thing J be afalfe prophet, but J feare 
 erceedingly chat tt wil come co pafle. Gon cannot leane this wic- 
 keones oureuenged, neither will be deferre long, for the Goſpell 
 is fo aboundantip preached, that tt wag not ſo manifeit euenin 
 | the Apoſtles time as itis akthis day, thankes be to Chꝛiſt theres 
 | fore diiherefore Ifeare much lef that all Germanie be fpoplen, 
 | pea and quite deſtroyed, vnleſſe we otherwiſe apply our felues to 
 | this matter, Ce which haue long beard the Golpell, oughe to 
 map God fromehe hart, that he would giue vs longer peace, 
 The Pꝛinces goe about tobzing all chinges to palle bp p ſwoꝛd. 
 whereby thep goetoorathlp and rigouroufly toworke, Chere: 
 fore it is exceeding needefull, chat we fhould prap onto God,that 
 bis Golpell may fpred farther abroad through Germanic , even 
 vnto them which haue net pet heard it. For if punifhment come. 
 lodainly bpon vs, our cale (halbe nsenpbie, um many foules 
 
 
 
 
 
 
 
 N 
 | 
 | 
 | 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 386 A SERMON’ AGAINST THE? 
 thall be im daunger to be lott before the worde thall ¢ 
 them. Jwoulde with therefore, that we woulde not fo 
 ſpiſe the Gofpell,chat prectous trealure, not onely fo; 
 fake, but allo for their fakes which areas per to bes 
 fcourge is a litle begon:God graunt that tt map fo ſtay, 
 ther the Pzinces nor the communaltie be ſtirred bp tog 
 rageandturie. For tf chat ciuill warre ſhoulde begin 
 were to be keared that it would haue none ende. 
 
 We doe like as the Jewes did, who had agreater cate 
 belly then of God, hauing moze regard how to fill the belly, 
 that thep might be faued, wherefore they loft both, and chart 
 thelp. For, forafinuch as thep would not receiue life, Goo’ 
 vnto them death, fo thep loft both body and foule, They prete 
 the fame caufe that we do. CNe would willingly in deede embpace. 
 the Golpell, tf there were no vaunger of body and goods, wife se 
 
 4 
 
 childꝛen. If we halt beleeue him, {apd the Jewes, the Romaneg 
 
 vr 
 ie 
 en 
 De 
 
 if 
 
 2 
 hn 
 
 # 
 
 wil come,and take away both our place and the nation,wbich ne- 
 uertbeleg came vnto them, for that which 9 wicked man feateth, 
 fallech vpon him. Chis was alerte and hinderance to the Mewes 
 that thep would not beleeue the woꝛdes of Gad, neither haue tes 
 ward co the rich and large promifes that be had mabe vntoch 
 So allo doe we, we regard not the mighty and comfoztablepros 
 miles which Chr tt hach mane onto vs , as where be fapth: He 
 Math.1g.29 shallreceiue an hundreth fold more,and shal inherit euerlaftin 
 life. eaue thy wife and childꝛen, Jwill preferue chem, wilt ree 
 ffore them, fo as thou goeſt to work boldly in mp name, Chinkes 
 thou that I cannot build chee other boufes ? counteſt thou me fe 
 fimple,who will giue onto thee heauen? wilt chou not put th fe 
 indaunger for mp (ake? if chp goods be caken from thee, it is wel 
 with thee,beauen and earth are mine, 3) will recompence thee a 
 boundantiy. Thefe and fuch like ſavings we pafleouer , peaamt 
 alfo contemne, hauing diligent conliveration onlp what web; 2 
 layd bp in our chelt, and that our purſe map be full, neither doe 
 we fee,that euen that which we hane God hath giuen ontobs, 
 will ag pet giue vs moze, if we belceue and teu in him, netthe 
 poe we marke ff that we loſe God, we ſhall loſe che belly alſo. 
 The faithful ‘Dowbeit they thar beleeuein Gov, doe not ausive perilfif 
 refule notto come for bis fake, but commit all things to bts diuine pow 
 fader peril he map order them according to hig will, anv dus thep 
 
| 
 | CONTEMPT ‘OF GODS YVORD. 387 
 ‚Che Lord hath giuenme both a houfe and the furniture thereof, and trouble 
 wife,children,&c.3 baue not obtained chem of my felf,fogafnuch m 
 then asthep are Gongs, J will commit them vnto him, he thal beit 
 preferue them. For even otherwife I muft leaue them, wherfoꝛe 
 T will refufe to {uffer no perill, and toleaue Whatloeuer Jhaue 
 for bis fake, ifthe cafe forequire. Tf he will haue me fo to doe, he 
 can giue me other thinges,for be hath pꝛomiſed that he will giue 
 fufficient to them that beleeue,both here and in che time to come. 
 If he will not haue me to live bere, TD owe death vnto him, when 
 be thall require me, will be reavp for his woꝛdes fake. De that 
 fhall not doe thus,denieth God, and is notwithſtanding compel: 
 led to loſe both this fratle life,and eternal life. Che Linking bel: 
 Ip which we make our gov, is the caufe, that we doe not cleaue to Immoderare 
 the word of God: for F mill fir be icertatue howe J map feede care for the 
 my felfe,and where imp goods be. Che Golpellfapth, ruft in delly the 
 God, but F prouide for mp bellp,and if J hauc one noble in gold, he Re 
 Tehinke J have fufficiene to (ufkaine ¢ nouridh me for ten dates, a, 
 truffing vnto that which A haue lapd bp, Ftruff not in God, that Gods care & 
 as be hath bitherto fedde me, fo he will nouriſh me fill. Is not prouidence. 
 this adetettable thinge, that 7 truſt to one peece of copne onelp, 
 whereby FJ looke to haue mp foode and fuffenance to morrow ? 
 Fp, whata curled thing is {uch care for the bellp ? Shall a vile 
 peece of copne be moze efteemedof me, then God himfelfe, in 
 Anbofe power are heauen.an earth, who ineth onto bs aper and 
 water, maketh graineto growe unto bs, and fendeth all thinges 
 neceflarp + It is moꝛe deteſtable thenthatitcan beerpreffed bp 
 the voice of man, that God ig not efteemed of vg fo much as alt- 
 tle money. Ahy dooft thou not thinke : God who bath made me, 
 will well nourifh me,if be will have me live. If he will not, welll, 
 then hall J baue no neede. But,lapch che bellp, A finde no go in 
 mp chef, Chou foolifh ale; who can aflure thee that thou (halt 
 liue till tomozrow ? It is bncertäine whether thou halt keepe 
 thp bellp till tomorow, and deſireſt thou to know where foove 
 and fulfenance is? Tif this Did pearfe our hart,we ſhould fee how 
 deuiliſh a thing incredulitie is, Is it not a hoꝛrible ching chat J 
 doe not make ſo greate account of God, who keedeth ſo many 
 mouthes, as to truſt in him that be will nouriſh me;peathat I vo 
 ‚make move account of one noble in golde thenof God him felfe, 
 Who poureth forch bis good things fo —— Che world 
 By it, 
 
Eja.56.7. 
 
 er (SERMON AGAINST THE 
 
 is full of sheblettings and workes of God, he is on euery fide. 
 
 with bis good thinges, notwithtanding we Doe not pet commit 
 ‚our felues to him,o2 receiue his viſitatis.O curfed woꝛld, which 
 can not truſt to God euen one dap, and yet truſteth toa peece of 
 
 gold. Chus we ſee, as Ithinke, of what {ort the world is, how it 
 deſpiſeth God fo, the bellies fake, which notwithſtanding it ts 
 compelled tolofe, D how great contemners of faluation ave we? 
 tae ought rather to dete the worle,but we are too deepely dꝛow⸗ i 
 nedinoloe Adam. Che woꝛldis as it were a figure of hell, peaa 
 bery Deuilifh kingdom, ¢ an entrance to bell, Tiberefore Chriſt 
 with weeping epes exhorteth vs to knowe our-faluation, andto 
 recetue bis viſitation,leſt that a plague ¢ (course follow, which — 
 
 vndoutedly hhali come vponthem, which thinking them felues in 
 
 ſaſetie, doe nocbeleeue and truſt in God, God giuebs his grace, | 
 
 whereby we ara knowe fin, Te followerh mozeouer in che 
 text. 
 
 He went alſo into the temple, and beganne to caſt out them 
 that foulde therein,andthemtharbought,faying ynto them, it 
 is written, Mine anda is the houfe of prayer , but ye haue inne 
 it a denne oftheeues: Chis is the lerond part of chis cert; where: 
 in is declared bow the Lod going intorhe cemple, beginneth to 
 driue out the byers ann fellers therein, Che former part was nos 
 thing elfe but an erhoztation and inuiting to faith, but here the 
 Loꝛde infinuaterh what che templeof God is, and bꝛingeth a 
 place outof the Scripture hereunto appertaining 5 hamelp out 
 of Eſai where hefapth : Myne houfe shall be called an houfe of 
 prayer forall people. Chis is a ftrange faping, whereas che Pꝛo⸗ 
 pet fapth,for all people againt the Jewes , wha trufting unto 
 that temple at Jeruſalẽ, thought that this boule made with han, 
 ſhould continue for euer, ſuppoſing it to be unpoflible, that Gov 
 would either deſtroy this temple, op leaue the citiedelolate 5 be: 
 caufe the word of God can not Ipe. Therelfore they toned Ste: 
 ven, for thathefpake againſt chat holy citie, anvaffirmen that 
 Telus woulve deſtroy tt, and chaunge-the ceremonies giuen of 
 Wales, For thepfapd : Che Pꝛophets haue greatty prayſed thie 
 houſe: anddoe pou Apoſtles pꝛeache chat it (hall be deftroped? 
 Howbeit thts faping is thus to be vnderſtood, that the citie Je: 
 ruſalem,the Temple; and the WWeople ſhould continue oucill che 
 ttine of Chꝛiſt, whereunto all che Prophets tend, which referred 
 
 | | all 
 
— 
 
 CONTEMPT: OF. GODS vyarp, 389 
 
 allthinges onto Chriktschataghe thould poe, foit ſhould be, anv 
 
 ſo it ſhould continue, CCihevefore the place of Efai extendech no 
 
 farther then to che comming of Chit, which all the PProphets 
 
 allo witnes, affirming that there ſhould come a kingdom, which 
 
 Mould extend farre and wide ouer the whole worlde , as it is in 
 Malachie: From the rifing of the funne vnto the going doyne Mal. 1.46. 
 ofthe fame, my name is greatamong the Gentiles,and ineuery 
 
 _ placeincenfe shall be offered to my name, and a pure offering: 
 
 for my name is great among the very Heathen, fayththe Lorde 
 
 - ofhoftes. Here the Prophet ſpeaketh of the {piricuall kingdom 
 
 — of Chri, who mould builde vnto him felfe an houſe of praper in 
 
 the whole world. Seis true that God him lelfe viv confirme and 
  fanctifie the temple at Jeruſalem, notbecaulettwasfurnithen  - 
 with pꝛecious fones and, goodlp buildings, orbalomenof the 
 
 | Prutetes, which maner of wifles andpotages we ole at this dap, 
 
 but becaule be had. confecrated and balowen it with bis woꝛde, 
 
 when he layd: Chis houle iz mp houle: for bis word was prea: The rrue⸗ 
 ched in it.CAhereſoeuer the woꝛde of God is preached, there is houfe of 
 his true boule: where the worde of Gov hath his courſe and pꝛo⸗ God. 
 
 - weeding there vndoutedly God dwelleth with his grace: where 
 
 / bis Gofpellig, thereische holy houfe of prayer, there prayers 
 
 both map and ought to be made buto God. Gon alfo will heare 
 |. bea Chꝛiſt fapth Joh. 16: VVhatfoeueryeshallaskerhe Fa- 
 _ therin my,name,he wiil giue it you: hitherto haue ye asked no- 
 thing inmyname): aske,& ye shal receiue. Contrariwife, where 
 | 
 
 
 
 the wor is mot, there is Satan wholp, ow, whereas we imita- 
 ting. the Jewes haue builded fo many temples,it were tolerable, 
 ifwe ban therefore fo done, that the word. of God might be prea: 
 | ched in them,for where Gods word is preached, there ts be pre- 
 
 ſent, and poureth forth bis graces | 
 
 |», Chik layth mopeouer chat che Jewes bane made the cemple 
 | at Jerulalem;a denne of theeues. Bus chep were refivent in 
 
 | the temple which ſould open and theepe, that they which came 
 
 ' migks buy ta offce ann worfhin Gov: Tuhptherefoze doth he rall 
 
 | it adẽne of theeucs?Sourelp be giueth vnto it a foule name, which Why Chrift 
 
 | came to pafle Spon this occaſion: for thattt wag, nog anp moze calleth the 
 
 | counted of them for the houlgat Gov, but for a houle of marchan: temple at Ie- 
 | dize, that is, the Pꝛieſtes had no care How the word of God was Frei 
 
 | preached there,and dit negligently and ale finge,bable,and a ccues, 
 
 | Ad $ tit, 
 
 | 
 | 
 1% 
 
ER 4 
 
 390 A’ SERMON AGAINST THE &c, 
 
 reade Males andthe prophets. But God doth nothing effeeme 
 that mumbling bp of manp words which is onely vaine and chil: 
 vith. They behaued them ſelues like ag our facrificing Jprieftes 
 and Munkes voe,who of temples € Monaſteries making denus 
 
 of cheeues,preach popfonfull voctrine , and therefore onelp they 
 celebꝛate Maſſe, that they map thereby get onto them felues mo⸗ 
 
 nepyand fill the belly killing @ deftroping filly heepe with their 
 travitions, Ahich ts the penne, wheretn foules are flapne,wbich 
 title is tobe giuen to altemples,wherein the word of Gon is not 
 preached, for there thep mocke God, killfoules, erpell the true 
 9020, and fet bp theeuerie. D how fowly haue we bene deceiued 
 inthis. point ? But God at this dap ts highly to be praplen, that — 
 bie woz renueth equickneth vs, drꝛiueth away theeues 5’ € teas 
 cheth vs to pꝛay aright. Fora fincere. Chriffian muſt pꝛay not in 
 mouth ohelp,but in bart alfo. Chus we haue p fecond part of our 
 tert, how Chart cafteth out che (ellers,chatis them p ſerued che 
 belly,and maketh place for his woꝛde. It were verp good if Was 
 naſteries were ſcoured after this ſort, j either Chrikian fcholeg, 
 oꝛ places wherein the word of Gov might bepreächen, might be 
 made of them: which tf it come not to pafle,thep'are, and doe re? 
 maine dennes of theeues, If Chrtt callech his boule adenne of 
 thecues,bow much moze ſhall our temples, which Good hath not 
 confecrated,be proucd to be vennes of theeues ? 
 
 Ihaue often times deſired pou’, that pe would deuoutly pray 
 vnto God, chat he turning away his indignation, would bꝛidle 
 the deuill, who now rageth inthe worid. Foꝛ pe haue heard of a 
 great calamitie,howmanp thouſand haue bene flapne, tt ts to be 
 feared that they are all damned. Godrequireth obedience ofvs, 
 
 ehe hath pronounce the ſentence, that he that taketh the ſword, 
 Hall perifh with che (word. Chep were befiegev of Satan, who 
 knoweth whether the fame Hall come bnta bg? Let vs prap Gon 
 therefore that his kingdom map come vnto bs, that Chpittians 
 map be multiplied , and that be will fend wife and meeke Pꝛea⸗ 
 
 thers, whom the people map receiue and obey Let him that 
 knoweth the giftof Gov, pray for others which haue 
 * het pet heard the woꝛd of Gov, For itis bie 
 Neu eme ldtodee⸗ sein, 99 
 
 StF EC 
 
 . 
 : 
 1 J ‘ote 
 : : | P| - N. 
 > 
 . > 
 ¢ 
 

 
 ZEIER ER 
 were 
 A SERMON EEE hr 
 
 Sdn Md LV THER, WHEREIN IS 
 ENTREATED OF THE LAWE AND 
 THE Heh hia AND, OF THE! DIF= 
 _ ference berwene them. 
 
 
 
 "Luke Io, 
 
 N Dihe türned to his Difciples ~ 
 D)and fayd{écretly, Bleffed are the 
 Reyes which feethat ye fee. 
 3 For I tel youthat many Prophets 
 ran Ringes haute defired'to fee thofe thinges, 
 ‘which ye fee,and haue not feene them: and to 
 ‘heare thofe — which a hearejand haue 
 Lier Heatd them. - 
 
 2 J Then behold, acertaine Lawydh ftoode vp & 
 — Ewyre⸗ him ‚faying,Maifter,what fhallI doe 
 “29901 >igo inherit eternall life 2 
 2 * Andke ſayd vnto him: — is en inthe 
 “ " law? how readeft thow? ’ 
 
 * And he aunſwered and RR Thou (hale loue 
 wu s sythy Lord God with all thine hart,and with all 
 hens foule,& with all thy ftrength, and wich all 
 
 mind A neighbour: as thy felfe, 
 
 sa ig he fa d vntohim :Thouhaft aunfive- 
 ‘red right: this doe,and thou fhalclive. - 
 "29%... Buche willing to iuftiie him felfe , fayd vnto 
 won. Tefus Who is then myneighbour ? 
 30,1 ») 1) And Iefusaunfwered & fayd: A certaine man 
 u mwentdownefrom Hietufalem rolerico,s fell » 
 a BB üiij 
 
 
 
 
 | Ferfery, RR 
 fo fo Toe 
 
 Bag": 
 
 
 
392 A SERMON OF THE LAVV AND GOSPEL, | 
 “© afnög'cheeues,& they robbed hi of his raimẽt, 
 "> &woridedhi,& departed leauing hihalf dead. 
 
 3f — Nowe foirfell out; thar thére came downea 
 
 „A certainePrieftthat fame way,and when he faw 
 
 him,he paffed by on the other fide, si 
 
 32. © ' And likewife alfo a Leuitewhen he was come | 
 
 neare to the place,went andlooked on him, & 
 paffed by on the other fide °° 2 <> | 
 
 33 The a certain Samaritan, as he iornied, came 
 
 neare vnto him, and when he faw him, he had 
 compaſſion on him. | | 
 
 34. |: ‘And wehtro'himjand boundyp his woundes, _ 
 
 ». 91, bandpouredinoyleandwine, andputhim on 
 
 his owne-beaftjand byoughechimro an Inne, & _ 
 
 
 
 = 
 
 | 
 ⸗made prouifion'forhim. “-- == be? 
 35%. 1111 And onithemorrowe-whenhe departed, he 
 03 on a.tooke out rwopence,& gauethem ro the hoft, | 
 Sood basand faid ynto himsTake care of him,and what- _ 
 foeuer thou fpendeft,more,whé|L.comeagain, — 
 A ov o> willrecomnpencethees)o¢50 4.17 5 
 36, 1\\:.!VWhiehnowiof thefe three,thinkeftthou, was _ 
 neighbour vnto,him that felamög;the theues? 
 37.01 oo Andhefäid,Hetharfhewed mercyon hi, The 
 fayd lefus vate-him;Go,and do thou likewife. 
 <4 Dope tell that ye doe nowe rightly vnderſtande 
 Athis Golpell, foꝛaſmuch as it is preached of euerp 
 peare: notwithſtanding becaule occalion ts now a> 
 
 
 
 
 
 
 
 
 
 Pt Pr 
 ES 
 N 
 
 N 
 
 N 
 
 
 
 
 ep Satie offered, we mast agame entreat and preach 
 SAYS robe eet BECHENBEISEGARED that bait tooke 
 bis Dilciples alive, and ſayd vnto thein lecretly after this fort: 
 dieffed are the eyes which {ee that ye fee, For retl you thar ma- 
 ny Prophetsand Kinges hatredefired to fee thofethinges which 
 
 ye fee, and haue not feene'thdat;and to hearechöfe things which 
 
 ye heare, arid hate not heatebthem, To ſee aud heare ig tobe 
 vdnderſtoode Sere ſimply of he outward ſeeing and hearing , to 
 ai wit, 
 
 
 

 
 "CAND? THEIR DIFFERENCE, 393 
 
 Spits that thep fame Chri come in the fleſh, heard bis fers 
 
 mons; and were prefent at chofe miracles which be did among 
 the Jewes, Che Fewes awe thefame according to the fleſh, yea 
 
 and telt them alſo: peenin they not truely acknowledge him for 
 
 Chꝛiſt, asthe Apotties did, and efpectallp Peter in the name of 
 all the reſt did confes him, faping : Thowart Chrift the Sonne of 
 
 _ theliuing God. Ge graunt indeede, that there were fome as 
 mong the Jewes, whieh acknowlengcd him asthe Apotties 
  dinybutthenumber of them was berp ſmall,wherefore he taketh 
 big Apoftles here ſeuerally vuto himielfe, Many Prophets and 
 Kings have ſeene Chrit; howbeit inche fpirit,as the Lon him: 
 
 | felfefapthtoithe Jewes of Abꝛaham, Joh.8: Your father Abra- 
 ham reioycedite fee my daye, and he faw it, and wasglad. The before his 
 
 Jewes thoughe then that be bad ſpoken ofthe bodely fleeing, but incarnation. 
 
 he ſpake of the {ptrituallfecing, whereby all Chriſtian heartes 
 did behold him/before he was boꝛne. Foꝛ if Abꝛaham ſaw him 
 
 vndoutedly many other ofthe Prꝛophets in whom holy Ghoſt 
 was, fae him alla, And although this leeing laued che holy Fa⸗ 
 chers and Drophets,perdid.chep alwayes with moſt inward and 
 
 
 
 beatticaffectiondefire to ſee Chriſt inthe fleſh alfo, as is come 
 
 ow y faith. 
 
 ful fawChiift 
 
 monip thewed inthe Prophets: Aherelone the Loyd fapth here... <6 5. 
 
 vnto hisdifcipless: which fawe him both in the fleth,, andin che 
 
 {pirits Bleffed are:the eyes which fee thofe thingesthat ye fee. 
 As.if he fain: Now is the acceptable peare and time of graces 
 The matter which is now in hand is fo weightieand precious, 
 
 thacpepes are worthely ſaid to be bleſſed, which feeit, Fornow _ 
 
 was the Golpell preached openty.and manifettly bath by Chpitt 
 himſelle, and allo by his Apotties, whereupon he bere calleth 
 them all bleſſed, which fee and heare fuch race: Of which grace 
 I haue preached much ¢ along time vnto you, I] would co God 
 podid keepe that which Jhaue ſpoken thereof, freſh in memorie. 
 ii CGGthenthe Lord ipake thele thinges,a cettaine Lawyer ſtart 
 bp. theming himlelfe as though he bap bin fome thing, who tempe 
 ting the Lord fapth sMaitter ; whatshall] doto inherit eternall 
 
 | Sife ? Chis lawer was endued with wiferome,and not vnfkilfull 
 
 of the Scriptures, which euen bis aunfwere Doth declare, yet in 
 
 | his place be is ppouema foole; pea beis bꝛought vnto ſhame and 
 ignominte. Foy Chriſt taketh awaye all his gloꝛwving euen in one | 
 — He was ofthis mynde; beanie thembateedoo ion 
 
 
 
394 A SERMON OF THE LAW AND GOSPELL, 
 
 awe, and that he was a certaine chiefe one in reſpect of other, 
 as vndoutedly he was, and thought bimfelfe fufficient worthy bp 
 reafonof bis godlines and learning to be conuerſaunt with the - 
 Lod, But what doth the Login chis cafe? che tert folowing 
 —  peclareth. . ian Bes SK 7 
 And he faid vntohim , what iswrittenin the Lawe ? how 
 readeltthou ? And he aunfwered and faid : Thou shalt loue th 
 Lord God with all thine heart, and with all'thy foule, and wi 
 all thy ſtrength, and with all chy mynde, ‘andthyneighbouras _ 
 thy felfe, Then he faid vnto him, Thou haft aunfweredright:do 
 this, & thou shaltliue, Me thinkes that the Lord gaue this good 
 maa hard leſſon: he dealech verie ſtraitly with him, tt map ſeeme 
 to fome that be ſhould haue {paren bim a litle, heputteth him to 
 ſhame opẽly before all:he prouech that be hav done nochina, who 
 notwithſtanding thought that he had done all chinges. He afked 
 whathe ſhould do: bue Ithinke he had enough and ouermuch to 
 no, if he bad bin able to do moze then he was, If hav time, ma⸗ 
 nie things might be fpoken of hele two commaundentents. For 
 they are the chiefe and greatelf commaundementg tn Moſes, on 
 wbkhich the whole Lawe, and all the JOrophers do hang, as Chk 
 Matth.22,40. bimfelfe fapthin Matthew: Notwithſtanding we will entreat 
 ſomewhat ofthem, Ifwe confiver all the contmaundements of 
 Poles they hauerefpect altogether onto loue, For this coms 
 maundement : Thou shall haue none other gods in my fight , we 
 ran no otherwiſe declare o2 interpret, then, Chou ſhalt loue God 
 — alone, ſo Moſes expoundeth tt in Deuteronomie, wherehefapth 
 thus : Heare Orlfraell ;theLord our God is Lord onely: And 
 thou shalt loue the Lord thy God with allthine heart, ‘with all 
 thy foule,and with all thy might:front whence the Lawer tooke 
 bis aunfwere, But the Jewes vnderſtand this commaundement 
 fo , thatthep thinkeicto ertend no further, then that chey ſhould 
 not let bp, nor worhiptocis. And if they can fap and witnes in 
 mouth, that they haue one Godonelp, and do worfhip none but 
 hint, they thinke hep haue obferued this commaundement. After 
 the fame fort did this Lawer vnderſtand it, but that wag an euell 
 and a wong vnderſtand thereof, ! 
 Howthefird  otwbeit we mutt otherwile confiver ¢ vnderſtãd this precept: 
 cömaunde- Thoushaltthauenoneothergods in my fight Chow, tt fapth, 
 ment is tobe With all that thou art; but ‘efpeciallp it requireth — J 
 oule, 
 

 
 AND THEIR DIFFERENCE. 395 
 
 foule and ſtrength. Te ſpeaketh not ofthe toung, notof the hand, ‚nderflood 
 hot of che knees,but of the whole man, what ideuer thou art and 24 obler- 
 hat, Thacno other God map be worſhipped of me ; tt fhalbe ne: 
 
 ceflary that I haue the true and only God inmpneheart,that is, 
 
 FJ muk loue him frö mpne heart, ſa chat I doalwapes depend on 
 
 on him, truſt in him, repofe mp hope inhim, haue mp pleafure, 
 
 loue andiopin him, and daily remember him, Euen as other: 
 
 wife , tf we take pleaſure of anp thinge, welap ; ic doth me good 
 inwardly at the heart, Audit any (peaketh or laugheth, and doth 
 
 tt not in good carne neither from his heart, we are wont to fap; 
 
 Thou laugheſt in deede, but it camech nor from chine heart, The 
 
 loue of the heart in the Scriptures fiqnifieth a bebement ¢ ſpe⸗ 
 
 ciall loue , which we ought to beare toward Goo. They which 
 
 ſerue Gov with mouth, hands, and knees onelp,are hypocrites, 
 
 neither hath God any care of them. For Gov will not haue pare, 
 
 but the whole, Che Jewes did outwardly abitaine from toola: 
 
 triejanv ferued God alone in mouth but their heart was farre re- 
 
 moued fromhim, being full of diffinence and onbeleefe , Dut- 
 
 ward thep ſeemed to be verie earneſt in feruing God, but within 
 
 thep were full oftvolatric, TMhereupon the Lord faid unto them 
 NMatth. 23.2 VVoebe to you Scribes and Pharifees, hypocrites, 
 
 for yeare like vnto painted fepulchers, which appeare beauti- 
 
 full outward, but are within full of dead mens bones, and of all 
 filthines. So are ye alfo : For outward ye appeare righteous vn- 
 
 to men,but within ye are full ofhypocrifie and iniquitie. 
 
 CThele are thoſe wicked ones; which glorie of the outward 
 
 thinge, which go about to tuftifie and make themfetues good bp 
 
 their owne workeg, afterthe maner of this Lawer, Confiner 
 
 how great the pride of this alle was. he commeth forth as though 
 
 he could not be blamed oprebuked of the Lord he thought, pea it 
 
 feemed onto him, that the Lord would here commend and praife 
 
 his life before the people, He thought not to tearne anp ching of 
 
 the Loꝛd but be fought onelp bis owne commendation,be would 
 willingly haue han Chrift to (er forth bis pratle , toward whom 
 
 the epes of all were bent, and who was an admiration to all, So 
 
 ‘all bppoctites vo , outwardly thep pretend excellent, great and The qualitie 
 weightieworkes 3 thep fap thatthey haue refpere neither of glo· ve) * 
 riend pꝛaile, but within in their heart they are full of ambition, — 
 and with that their holines were knowen tothe whole werte, 
 

 
 396 A SERMON OF THE LAW AND GOSPELL, | 
 chewing a goodly ſigne oftheir religion, by the byting of their 
 
 lippe, i they heare any ſpeake thereof, But our Sauiour Chrit 
 
 How God 
 muſt be lo- 
 ued of vs. 
 
 ſheweth here no kyndnes or gẽtlenes to this Lawyer, inaſmuch 
 as he putteth himto ſhame: that great holy man notwithſtãding 
 continueth ſtill in che ſame mynde; and {uppoleth that be thall 
 receiue great honour, € fingular praile becaufe of big precious — 
 Life, thinking that he bad fulfilled the commaundement, wheres 
 upon alla belooketh for a iopfull aunfwere,thacche Lord ſhould 
 fay: Goodutulter, pour matkerhip bath done all hinges, But 
 Chit aunfwerech him: Dothis. Chich tn deeveigas much to 
 fay as: Thou are altogether anaughtie felowe, thou haſt neuer 
 in all thy life fulfillenfo much as one letter chereof, fo hewing 
 vnto him bow euell and naughtie be was. cei fhe 
 Like vnto this Lawyer are allthep which vo moſt grienouflp 
 offend againt che fir commaundement, and thinke that Gov ig 
 to be loued no moze then the woꝛdes found foz ‚and that thereby 
 itis fulfillen : the commaundement therefore remaineth in their 
 mouth, and doch as it were Hote aboue the heart anv pearfech ic 
 not: but I mut’ go much farther then fo; F mut loue God fo, 
 that J canbe content to foꝛſake all creatures for bis fakesand tf it 
 fhallleeme good vnto him, my body and life, I mut loue him a⸗ 
 boue all things, for be is ieloug,and can nor {uffer chat anp thing 
 be loved aboue him, but under him he permitteth vs to loue anp 
 
 ae 
 
 ‘thinge. Cuenas the hulband can fuffer , that his wife loue her 
 
 maydes, the houle, houſhold thinges, cattel,and ſuch like s bows 
 heithe fufferech ber not to loue any with that loue wherewith the 
 
 is bound onto him, but himfelfe , peahe will haue her leauge all 
 fuch thinges for his fake, Againe the wife requirech the fame of 
 
 her huſband. After che fame fort Goo can ſuffer that we loue big 
 creatures, pea therefoze thep are created, ¢ are goed. Che funne 
 is a goodly creature , gold and filuer , and whatſaeuer by nature 
 is faire , pꝛocureth vs to loue it, which maketh it deare vnto vs 
 neither is Gop ofſended thereat. But that Iſhould cleaue vnto 
 
 
 
 EEE es are ae 
 
 the creature, and loue itequallp with him »thatnetther mill be, 
 
 neither can heluffer: peahe will baue me both to venp and foz⸗ 
 
 fake all thefe thinges, when be requireth teof me, and will baue 
 
 me content, although J neuer {ee the ſunne, money, rithes Ec: 
 
 The loue of creatures mutt be farre inferiour co theloue which — 
 we mutt beare toward him, Ashe isthe foueraigne gaen | 
 “ wi | 
 
—_— -. 
 AND THEIR DIFFERENCE. |). 397 
 
 will he alſo be chiefly loucn beloꝛe allother good thinges, Ik he 
 will not ſulker char Jſhal ldue any ching equally with him, much 
 lelſe will he fuffer that Jſhall loue any ching aboue him. 
 Thou (eek now as Ithinke, what iris to loue God with all ud 
 | the heart, with all chefoule, with all the mpnde. To loue Gov —— to 
 © withallthe heart, is to loue God aboue all creatures, that is, wich ache 
 | althonah creatures be verie amiable and deare vnto me, AND | hear. 
 take great delight inthem, pet mutt Ifo touethom, chat J] do 
 crontemne and korſake them, when my Goo any op requiveth 
  thatofme, Wr ERSTEN ENTE 
 To loue Gor with all the ſoule, is to be fow our whole life wroarit isto 
 body at hig pleafure, as tithe loue of treatures 02 any tentation loue God 
 alfaterhee, op mould ouercome thee thou mayſt (aps I will ra: wich all che 
 ther part froth ali thete then J will foxfake mp Ber, whether be lorle. 
 caſt meof ettherkill me, either dpowne me, 02 whatloeuer 
 _ through bis permiffion hall come vnto me, I badrather leaue 
 ali thinges thet him, I will vepend on that my Lopd.rather then 
 vpon all creatures, oꝛ vpon anp other thing whatloeuer it be. 
 TAhatſoeuer Ihaue and ani, J witlbeftow, but him will F not 
 forfake, She (oulein the Scriptures ſignifieth the life of the bo: 
 By, ewhatloeuer is Done by the fiue fenles, ag to cate, to dpinke, 
 to fleepe, to wake, to fee, to heare, to {mell, to tafte, and whatſo⸗ 
 euer the foule worketh by the bodye. Co loue God with all the er — 
 Brengeh;, ts for Gods cauſe to renounce all the members and p-ccoth, 
 limmes ofthe body, fo that one will offer ta perill whatſoeuer he 
 is able in bis fleth and boop ,before he will commit that which ig 
 again God. Co loue God with all the minde, ig to enterppife ToloueGod 
 nothing but that which manp pleafe Gov, whereby he vnderſtã⸗ with all the 
 peth thethoughe, which is inman, that that alfa be referren co 7/4 
 God, and to all chinges that be acceptable unto him, Chou per: 
 ceiueſt now what this commaundement of Gov containeth inte, 
 Thou hhaltloue God, Thou, Chow ſayth he, and that wholp, 
 euen euerie part of thee, not thy hanves, not chp month , not thp 
 knees alone: They which. do theſe thinges, ag it is faid,d0 truelp 
 fulfliits but noman liueth inthe earth which doth fo, pea we do 
 all oth erwife. Therefore the law doth bere make vs all finners, 
 fo that not ſo much ag the teaft tore 02 point thereof ts fulfilled of 
 them that are moſt holy of all in the world, For no man doth fo 
 cleaue with all bis heart vnto Goo , that he canteaue all thinges 
 
 
 
 
 
 
 

 
 \ b 4 
 398 <A SERMON OF THE LAW AND GOSPELL, 
 
 for bis Cake, Ute (alas) are gone fo farre, that we can not fuffer | 
 fomuch agalitle Word, nap we will net forgoe * value of a 
 balpenie for Gods caufe, | 
 Weare fare Dowcanit be that we hould loue Gov, then bis will is not 
 of co i ſetled in our mpnde? Ff Jloue God, Jcan not but loue his will 
 oe alle. Jom if God {end ſicknes, pouertie, hame.and iguominie, 
 — is bis will, whereat what do we ? we murmur, we grudge,our 
 mynde is caried hither and thither, we take.tt moſt unpatientip, 
 and pet is this the lea. CAhat would we vo; if wethouldicaue — 
 our body and life for Goo a Chart bis lake ?chen would we ſhew 
 our felues after an other fort. But in che meane feafon we dolike — 
 puto this Phariſe € Lawper , we lead an honeſt life outwardly, 
 we worthip God, we lerue him, we fa, we prap,and behaue our 
 {clues in outward appearaunce iuftlp and bolilp , But Gon doth 
 not require that of vs, but chat we (ould bend ourfelues to do 
 bis will with pleafure and Ioue,cheerefullp & louinglp. There: 
 fore whatloeuer the Lord ſayth bere to che Lawper , be fapth 
 itto alls, to wit, thatwe haue pet done nothing, but that all 
 thinges do petremaine tobe done, All: men therefore are giltie 
 of death and fubiect to Satan: All men are lpers, baine, filebie, 
 and whatloeuer they pretend, itis nothing moth, THe are wile 
 in our. owne matters , that we map ſcrape togither monep and 
 foods, and tue can ſpeake moſt hweetely and fayrely before men, 
 and cũningly propound op {et forth our matter. AMhat poth God 
 cave for thele thinges ? De requiveth of bs that we loue him with 
 our whole heart, which no ma liuing ig able to perfozme, wheres 
 upon of this place tg inferred , that we are all {pnners, butelpe: 
 ctally chep,whole life bath a goon! outward thew onelp.. Chis 
 ig the former part of this tert, namelp,the preaching of the law: 
 Row followeth che other part, which is the preaching of the 
 Golpell, which declarech how we map fulfill che lawe,and from 
 whence that fulfilling is tobe taken, which we tall learne of 
 that Samaritane. 
 
 . bat doth the Lawper moꝛeouer, after that thedlo2d hav 
 thus delet with him ? De, faith the Euangelift, willing to tuftifie 
 bimfelfe , (pake onto che Lord ¢alked him as followeth: Who 
 isthen my neighbour ? He afketh not: CAho is my Gow? As if 
 he fayd : J ome nothing vnto God, neither do F want any thing 
 before God, pea tt feemeth unto me; that 3 do neither ome anp 
 
 thing 
 
 
 
 
 
 
 
| u 
 AND THEIR DIFFERENCE, 399 
 
 thing fo any man: neuertheles J would willingly know who ig 
 mp neighbour. The Lord aunfwering him, bꝛingeth forth amok 
 
 goodly fimilituve, whereby he declarech that we are all neigh⸗ 
 
 bours one to an other,ag well he chat giueth a benefit, as he that 
 
 teceiueth and needeth one : although by che cere ie ſeemeth to ap: 
 | peare ‚that be onely isaneighbour, which betowesh a benefit 
 vpon an other. Buc the Scripture maketh here no difference, 
 - fometime calling him our neighbour, which beftowerh a benefit, 
 
 fometime him that receiuerh abenefite, Gy chis fimilitune the 
 
 Loꝛd inferreth in chefe wordes: Go and do thoulıkewife,, fo 
 
 that that Lawyer band offended not onely againſt God, but allo 
 
 againi man, and wanted not onelp louc towardes Gon, but allo 
 
 loue towardes his netabbour , bnto whom be had not done that 
 
 good which be ough: Chis wretched felow ts brought into fuch 
 
 acafe that be ig found wholy euell cut from the head to the feete. 
 
 Wow came it to pale that he being mot fkillfull of the Scrip: 
 
 ture could not beware of this ? So fell it out: he led a phavifat: 
 
 call, bppocriticall, and counterfatte life , which-bad not regarde 
 
 bnto bis neigbour , and to fuccour and belpeothers , but foughe 
 
 therebp onely alozie and honour before men,and fo looked by ne: 
 
 gligenté diffoluce lining to come toheauen. But ype haue beard ° 
 
 verie often , that a Chrittian life conſiſteth tr this, chat we deale A Chrifian 
 . with faith and the heart in chinges that pertatne vnto Gon, but life. 
 
 vſe our life and workeg towards our neighbours andthat J muß 
 
 not looke hile mp neighbour feekerh a benefite , and requirerh 
 
 fome thing of me, but according to mp duty mu preuent his afs 
 
 king, ¢ of myne owne accord offer mp liberalitie nto him, Pow 
 
 we will {ee what the parable containech init, ro} al 
 
 The Samaritane in this place is without all doute our Loꝛd 
 
 Telus Chꝛiſt, who bath declared bis loue toward God and men! The lowe of 
 Coward God, in that he vefcended from heauen, and wasincar: Chrif_to- 
 nate and fo fulfitlen the will of bis father : Coward men,foy that "rd God & 
 _ bpanvby after baptifine ; he beganne to preach , to worke mira: 
 
 tles, to heale the ficke, neither was there anp worke that he vid, 
 
 which viv concerne himfelfe onelp, but all bis workes were di⸗ 
 
 rected to bis neighbour , being made our minifter , when ag not- 
 withltanding he is aboue all, and equall co God: buche div all 
 
 thefe thinges, for that be knew char thep did pleafe God, and 
 
 that tt wag the will of bis father, Then he han alcended to the 
 
The woun- 
 dedman, & 
 the theeues 
 
 that fpoiled 
 him. 
 
 | 
 
 400 A SERMON OF THE LAW AND'GOSPELL, 
 
 heighth ofthe commaundement , thathe loucd God wich all big 
 heart, he left and committed the life of his boop sand whatloeuer 
 behav tothe pleafure and will of bisfather fapings Father, bes 
 hold allthinges that Thaue, mp ttfe and foule ave veadie at thp 
 wills Jleaue for chp lake the glorie and honour which Jhaue had 
 among men, pea andall thinges how good ſoeuer they be, that 
 the world map Onderftand how greatly J loue thee: Wy father 
 {et for thy fake mp wifedome be contemmed; that the mozive map — 
 count me for the fooliſheſt of all: Now make FI mp felfe moſt cõ⸗ 
 temptible of all otber, who wag before praifed of p whole woꝛld: 
 Mowam F as a moſt wicked theele , wha before was liberall, 
 profitable, and beneficial to the whole world: Wy farher, Ti make 
 no account ofall thelethinges, that A map befound obenient to 
 thy will, Chis is that Samaritane, who being Defiveu by no 
 papers, came, fulfilled the law wich bis whole heart, he atone 
 hath fulfilev.ie, which pratle none can take from him: be alone 
 hath deſerued it, and to him onelp tt appertatneth, 
 
 But whereas he is touches with care of the woũded man. hath 
 compaffion on him, byndeth bp big woundes, bꝛingeth him with 
 him into an Junepzoulvech for him,chat pertatnech vnto bg. Zhe 
 man which lieth balfoead, wounded beaten, e {poiled; ia Adam 
 pea and all we. Chetheeues which ſpoiled vs, wounded vgs ana 
 left vs balfe dead, as pet a litle pacing, are the Deuels, Che bore 
 and bis ſitter do here fall downe 5 we are notable to belpe our 
 felueg , and ifwe ſhould be left Iping fo , we thouln die 5 thaough 
 great anguiſh and diffres , our woundes would become feſtred 
 and our affliction miferabie and exceeding great. Chis ercellene 
 parable ig fet before our epes,liuelp painting forth unto bs, what 
 weate, what ig the ſtrength of our reafon and free will. Ff that 
 wretched man had gone about to helpe himfelfe , bis cafe woulo 
 haue bene made worle, he would haue hurt himlelfe, be would 
 haue opened his woundes with rubbing , ¢ fo would haue fallen 
 into greater calamitie. Againe if be had bin left Iping; it had bin 
 allone, Soitcommeth topalle when weare left to our ſelues: 
 our ſtudies and endeuour furely are nothing , botwfoeuer we fet 
 ppon the matter, Witherto fundzie wates € diuers meanes haue 
 bin inuented , whereby we might come vnto heauen „and amend 
 our life, this man found out this, an otber that , whereupon haue 
 increaled innumerable fortes of Daners,letters of Inbulgeneeh, 
 
 pilgri⸗ 
 
AND THEIR DIFFERENCE. 401 
 
 pilgrimages to faincts, which did alwapes make p ſtate of Chꝛi⸗ 
 ſtiauitie woꝛſe. This is the world which ts painted forch in this 
 wounded man, he being wholp laden with ſynnes, fainteth under 
 ſo heauie a burden,and is not able to helpe him felfe, 
 But the Samaritane who hath fulfilled the Lawe, and ig pers 
 fectlp found and whole, commeth, and doth moze, then either the 
 Paieſt or Leuite, he byndeth vp his woundes , poureth in ople 
 - and wine , fettech himbpon bis ownebeaff, bꝛingeth him with 
 himbnto an Inne, maketh prouifion for Him,and when he ſhould 
 Depart, diligentlp commendeth him to che hott, andleaueth with 
 bim fuffictent for erpenfes , none of which either the Pꝛieſt, 07 
 Leuttediv, Bp the priek thebolp Fathers are fignifiev, which The Prieft & 
 flourithen before Moſes. Che Leuite ig a repzeſentation of the un 
 HPꝛieſthood of the ols Teſtament. Now all chele could do no ng 
 thing by their morkes, but palled by like vnto this Pꝛieſt and 
 Leuite.CAherefoze although A had all the good workes of Noe, 
 Abraham, pea and of allthefaichkull fathers, they would pro: 
 fir me nothing. The Pꝛieſt and Leuite faw chat milerable man 
 lie wounded, but they could not helpe him anp thinge: thep faw 
 him lie halfe dead, but what was that to the purpofe ? thep could 
 not giuebimanpremedp. Che holy Fathers awe men drow: 
 ned and plunged infpnneg euen bp to the eares, thep alfo felt the 
 fing and anguiſh of Ipnne , but what could they doe hereunto ? 
 thep could make the cafe worle and not better, Ano thofe were 
 the preachers ofthe Lawe, which thew what the world is,names 
 ly thatitis full of ſynne, and lieth halfe dead, and cannot eucn 
 any whithelpe te felfe with bis ſtrength, reafon, and free will, 
 | But Chit is that true Samaritane, who ig touched with ag Chrift the 
 great care of that milerable man agof himfelfe, Meicher Doth tue Samari- 
 _ the Samaritane call him vnto him, for he hath no merit, but en: hele aes 
 | topech the meere grace and mercy of Chait, whe byndeth vp bis Pang 
 woundes, and hauing great care of him, poureth in ople and man. 
 | Wwine, thatis; the whole Golpell. De poureth in ople when Oyle. 
 grace is preached, whenitis ſayd: beholde D miferable man, 
 | this is thp incredulitie, this is thy condemnation, thug art thou 
 Wounded andficke :butabpde , J will Hew thee aremedp fo? all 
 this: Bebold,topne thy felfe to thig Samaritane Chritt the Haz 
 | niour,/ be will bet belpeand fuccour chee „and: hefive him no⸗ 
 | thing, Thenature of ople, as be know, is. to make foft and mol⸗ 
 > CC 
 
 
 
 | 
 | 
 
 
 
Wine. - 
 
 The Inne 
 
 402 A SERMON OF THE LAW AND GOS PELL, 
 
 lifies fo the ſweete and gentle preaching of the Gofpell maketh 
 my heart foft and tender toward God and mp neighbour, fo that 
 9 dare beſtow my boop andlife, for Chrift and his Gofpell, tf 
 Gov and neede fo require. Sharpe wine ſignifieth rhe holp crofle 
 oꝛ affliction, which forwith kolloweth. JReicher is there any caule 
 thata Chꝛiſtian ſhould looke farre about and fecke the croſſe, for 
 ic ſooner bangeth over his head then he is aware of,as Paul wits 
 neffeth 2. Tim, 3 : Allthat will liue godly in Chrift Iefus, shall 
 ſuffer petſecutiõ. Chis ts the cognifance and badge of this king. 
 De chatig afhamed of this cognifance , pertainech not unto him. 
 
 a 
 
 Woreouer chat Samaritane putteth this wounded man vpon 
 
 big owne beat : thists our Lod Telus Chri, who beareth vs, 
 we lp upon his fhoulders, bpd bis necke ¢ boop. Chere is ſcarce 
 amore amiable ¢ comforcable hiſtorie inthe whole Golpell.chen 
 where Chri comparech himſelfe to afhepebeard which carieth 
 againe the lott theepe bpon his ſhoulders vnto the flocke, 
 
 The Inne ts che ate of Chꝛiſtianitie inthis world , wherein 
 
 whereunto 7 We multabive for alitle time, Che hott is the minifers a preas 
 woundedma chers of the woꝛde of God, andof the Gofpell , whole chargers 
 is brought,& eg haue care of bs, Chis thereforeig che ummer Che kingdome 
 
 the hoft to 
 whom he 1s 
 committed, 
 
 of Chit is a kingdome of merep and.grace , where is nothing 
 els but alwapes to be borne and to beare, Chri beareth our des 
 fects and infirmitie , be taketh our ſynnes bpon himfelfe, and 
 beareth our fall wtilingly, we daily lie bpon bis necke ;neither- 
 is he wearied with chat bearing ofus. Ft ts the dutie of the preas 
 chers of this kingbome ‚to comfort con(ciences, to bandle thent 
 gently, to feede them with the Gofpell, to beare the wrake , to 
 heale the ficke: Mozeouer they ought fitly co applie the worde 
 according to the neede of cuerie one, Chis indeede ts che dutie 
 of a true Biſhop and preacher, notto proceese bp vtolence and 
 iniurie, agit is the cuſtome of our bifhops at this pape, which 
 ber „torment „and erie out : goeto, goets, be that will not wil: 
 
 lingly, halve compelled.to doc te againſt bis will, CAe mulſt in 
 
 nowile noe le, But a Biſhop o2 preacher ought to behaue bine 
 
 ſelle aga healer of the ficke , who dealetl berie tenverlp with © 
 
 them, betereth verte louing words vnto them,talketh verp gent: 
 Ipwith them, and beſtoweth all his erdeuour about them, The 
 fane muta Biſhop, oꝛ miniſter of any phrticular parity da, and 
 
 thinke no ocherwiſe; but that his biſhopzike oz pariſh ĩs as an 
 
 hoſpitall, 
 
AND THEIR DIFFERENCE, 403 
 
 bofpitall,wbherein are fuch as are combed with Diuerfe and fun« 
 
 dꝛie kyndes of diſeaſes. IE Chriff be thus preached, then faich 
 and loue come togither, which fulfill che commaundemöt of love, 
 Now forafinuch as the knowledge of the Lawe and the Golpel, 
 and of the Difference betweene chem ig verie necefMarie,T will tne 
 treat of them ſomwhat moze at large. 
 
 Of the Lawe and the Gofpell. 
 
 I haue verie oftẽ admoniſhed pour bꝛocherly charitie, thatthe the wlole 
 whole Scripture deuideth it felfe into two parts: into the Lawe, Scripture di- 
 and the Gofpel. Che Law is that which teacherh what we muff uided into § 
 
 do, what the will of God requireth ofvs, The Golpell teacher Lawe &che 
 there that is to be receiued, which the Lawe cömaunderh.eEuen 8oſpell 
 
 as if Iſeeke to take phificke, it is one are to tell what the diſeaſe 
 
 is, t an other to minifer that which is goon and wholefom tore: 
 
 medie it. So ſtandeth the cafe here: Che Lawe reuealeth che 
 
 dilealſe the Golpell miniftrech the medecine. Ahich is mantic 
 
 euẽ bp the cert whereof ine haue already intreated: Che Lawyer 
 
 commeth and being verie vefirous of eternall life , afkech what 
 
 hemulſt oo, The Lawe declarerh tt onto him, ſaying: Chou thalt The office 
 
 loue the Loyd thp Goo with all thine heart, with all thp foule, of the Lawe. 
 
 with allthp Lrengeh,and with all thy minde, and chp neighbour 
 
 | asthpfelfe. De thatreadeth theſe workeg after a bare and [clen- 
 
 „berfort onely, as this Lawyer pid, vnderſtandeth themnot, Ce 
 
 | muff pearce into the Lawe, and euerte one beholo bis face and 
 beart therein, Gov mutt bz loued of me fram che bottom of mp 
 heart: Againe, Jmuſt loue him with all mp foule, that ts, from 
 
 | the depth of mp foule,fo that Ithꝛoughly feele in mp felfe that J 
 loue him. For toloue with the foule fiqnifieth in the Scripture 
 
 | fuch loue as a pong man beareth toward a mapd, which he feeleth 
 
 thꝛoughly in bis minde Moreouer, with all my frength that ie, 
 
 | with allmp members. Allo wich all mp mynde, thatis,, all mp 
 
 | fenfeg,cogitationg € thoughts mutt be directed ynte God: Row 
 
 | Hände in mp felfethat Jdo none of hele, Foꝛ tf J mutt loueGou 
 with all mp heart, foule, frengeh and minve, it is requifite , that 
 mpne epes thew no angrie twinckling 02 motid,) mp toũg {peak 
 HO angric word,that mp keete, handes cares, ec, (hewno figne of 
 inrath , that my whole boop euen from the crowne of the head to 
 the {oles of the feete, ¢ all things belonging thereunto,do walke 
 
 | 4 CE ij 
 
 | 
 
 | 
 
 | 
 
 
 

 
 
 
 
 
 
 
 
 
 
 
 404 A SERMON OF THE LAW AND GOSPEL, 
 incharitie, be ag tt were rauiſhed wich Toue and pleafure 
 God,t alwates ſerue ¢ woꝛſhip him, CAbherfore whois 
 bp the plealure loue of vertue is chatt a righteous ?t 
 be one fuch foũd in p earth. For we alwapes finde our felu 
 Dier to wath barren enuie, woꝛldly pleafure ecsthenton 
 nes ¢ other vertues. I finde in me not onely afparke , bi 
 fierie foinace of wicked Tuft:for there ig no loue in myne 
 uot in all mp members. Ciberefore here inthe Lawe as 
 in a certaine glaſſe T {ec whatfocuer isinme,to be damnable ant 
 curled, Foꝛ not one tote of the Law mutt perifh , but all motto be 
 Matth.5.18. fulfillenas Chꝛiſt faith : Truly l fay vnto you, till heauẽ & eatt 
 pa ffe, one iote or title ofthe Lawe shall not {cape, tıllall befill 
 filled. Row thou fpndeé not this in chee, that thou doeſt 
 all chp foule and heart, with cheerefulnes and pleafure , whatlor 
 euer the Law eracterh and reguirerh of thee, Dereuponthou art 
 
 Damned and buder the Dominion of Satan. 
 
 The Lawe therefore ſerueth bs thus farre, to teach bs, thon 
 Wwe are condemned: for bp it we fpnde all wicked deſyres bm 
 
 
 
 
 
 and petnot fo much ag a [parke ofthem oughreobeinns, Da 
 beit our Scholemen not marking this , baue caught „char 
 bo according to his abilitie , Gov poeth tue bis grace vnto him. 
 They are blpnde guides: They graunt themfelues , that a man 
 ig caried with no pleaſure oꝛ cheerefulnes to that which ts ge 0 
 and petdo chep alfotcach , fone wogketh, although it be with 
 grieke, difficultie, and flouthfulnes , that it is well with him bes 
 fore God. But Chrift hath taugbe otherwile in this place, that 
 we ſhould worke that which is good with pleafire and loue,reas 
 pines and facilitie, TAbom therefore Hall we rather beleeues 
 Chꝛiſt o2 the Socholemen: but J leaue that to pour iudgement. 
 Of fuch coꝛrupt and euell vnderſtanding of the Lawe, Mona: 
 fferieg afterwardes came , whereby entred in chig opinion, that 
 it wag thought to be {uffictent to laluation ‚to Hue in a Monaſte 
 tie , and to follow the anders thereof, although that were dant 
 We muß euen with ariefe of mpnde. So theytaught: Bur Chꝛiſt will 
 worke with haue bs to worke with plealure and cheerefulnes, fo that if anp 
 Aon thinge be Dane with burden or griefe of confeience, itis fpnnes 
 cee wy crud, temaue top telfe therefore quick!p from fuch a mogks, here 
 gru 
 ging or = fone thug tt might be laid vntothem: Behold D man, thoumi 
 grefe, {erable creature oughteſt to be caried with a certatue delight to 
 
 
 
 
 
 
 
 
 
 
 
 
 > ae 
 —** * 
 —E 
 
AND THEIR DIFFERENCE, © 408 
 
 thedoingeof thelawe of Gon, but thou comme with no pleas 
 fure oꝛ cheerefulnes hereunto, “how fee that thou thew thy pleas 
 fure and lone herein, otherwife thou thalt be the enemte nf Goo, 
 andthe friend of Satan : thus men leauing cheir owne rathnes, 
 might come to the knowledge of themſelnes, and might then 
 fap: Therefore ,D God, am J condemned, and that not vniuſt⸗ 
 Ip, Dereupon tt tollowech ‚thattwe are all pnder Satan, as tong 
 as we feele tnvs'this vifficultie and hardnes to doe that which ig 
 good, Therefore tf J ould (peake-the trueth, A fhould fap 
 thus, Ifpnde in deede fomethinge that ig good in the lawe of 
 God, but it is my death, and if te coulo be , J would with chat it 
 were ot 2p are all men affected in theicheart, as S. Paule 
 plainly teacheth Rom, 7; Ilwe ſhould remaine in fuch condem⸗ 
 nation, we muſt needes periſh for euer, 
 
 Chere is therefore an ether part, thatts, the Golpell , which The office of 
 ſheweth comfort and ſaluation, declaring where that ig to be had, the Golpell. 
 wherebp the Lawe is fulfilled. Ahen therekore I know by the 
 Lawe char Jam a condemned man ‚then Ip J halfe dead among 
 thee n hath ſpoiled mp faule, and hath mor eouer in A⸗ 
 dam taken away allfaich,all rixhteoufneg, and Hath left nothing 
 but bo op life , which is alfo qulckly extinguiſhed. Chen come 
 Leuites and Prieltes , which teach this and that, but can helpe 
 nothing, and ſo paſſe by, But when the Samaritane commeth, 
 he helpech; that is, when Chꝛilſt commeth, be fhewech bis mercy 
 pnto vs, laping after this fort: Behold chou oughteſt in deede to 
 loue God with all chine heart, but thou doeſt it not, now beleeue 
 onelp in me,¢ thou halt eniop mp obedience ag thine one : this 
 onelp belpech me: Chen he puttech me on his owne beat, that 
 is, onhimfelfe, and carieth me into che Rune, thatis , into the 
 Church of the faithful; then be byandby pourerh bis grace into 
 me , thatis; oyle that map feelemy felfe to be lapd vpon his 
 fhoulver,that atthe laſt makech me to be ofa good cheere, € qui: 
 et ¢ well affected in confcience, Afterward he poureth in wine al- 
 ſo which with bis harpnes may. abate « tame che farce of old A⸗ 
 Dani Ano pecan J tot fo wholy teſtoꝛed unto health, health ts in 
 Deede poured ins begon, but not pet wholy finifhep : ‘then Chait 
 
 hath care of me,¢ bp bis grace pouredinto me; doth purifie me, 
 that fri nap to vay J map become more chal,mecke, getle,faithe 
 il „ec: vntill J wholp op, for then FI iain a mane 
 | Uy 
 
 
 
426 A SERMON OF THE EXERCISE 
 
 perfect, So when we hall come to God the father and be asked 
 of him, whether we beleeued in God, whether weloued bim,re: 
 the Samaritane Chik our Lord, who hath laped vs on hig 
 owne beat, will come fogth and {apes Loe Father,although thep 
 baue not wholp fulfilled thy Lawe, pet haue Z| fulfilledic, ſuffer 
 thou that toturne to che commoditie of them that beleeue th me, 
 So is ttneedefull that all the Saincts albeit verie holy, be layed 
 vpon the backe of Chriſt. IE fo be that the holieſt of all. asthe 
 Pꝛieſtes and Leuiteg could not fatilfie the Lawes how hall we 
 go about wich our fained workeg „ag with ſhauing, babitec,to 
 fulfill the fame?D wꝛetched € milerable calamitie, Thefe things 
 ſhall now ſuffize to haue bin ſpoken concerning this tert: — * 
 prap vnto Gon,that be will glue bs grace, 
 
 SOL OLE LOO 4 > 
 A’SERMON OF D. MAR: 
 “TIN YOR TT Erik, CONC E R=: 
 NING THE EXERCISE AND 
 
 INCREASING OF FAITH. 
 Iohn 4. 
 
 ® Here was a certeine ruler, whofe 
 * 
 
 RN fonne was ficke at Capernaum. | 
 SKS When he heard that Iefus was 
 
 Verfe 46.82 
 
 
 
 
 
 47. 2 
 
 ic ¥ come out of Iudea into Galile, he 
 wet vnto him, & befought him, that he. wore 
 go downe , & heale his ſonne: forhe was euen 
 ready to die. 
 
 48,» Then faid Iefus vnto him,Except ye feel ignes 
 and wonders; yewillnotbeleeuc, 
 
 49. The 
 

 
 AND INCREASING OF FAITH, 407 
 
 49. Therulerfaidvntohim, Syr , goe downe be- 
 fore my fonne die. 
 
 50 _ Tefus {aid vnto him , Goe thy wate, thy fonne 
 liueth: and the man beleeued the word that 
 Iefus had fpoken vnto him, and went his 
 waye. 
 
 51. Andashe-was now going downe, hisferuaüts 
 met him, faying, Thy fonne liveth. | 
 
 52. Thenenquiredhe of them the houre when he 
 begannetoamend. And they faid vnto him, 
 yefterdaye the feuenth houre the feuer lefte 
 him. 
 
 53.  Themthe father knew:thae’it was the fame 
 houre in the which Iefus had {aid vnto him, 
 Thy fonne liueth, and he beleeued, and all his 
 
 | houfehold. 
 
 54... This fecond miracle did leſus againe, after he... 
 
 . was comeout of Iudea into Galile.. sid 
 
 3 JD excellent example of faith is fet forth inthis 
 \fe9)tert, of what fort itis,of what nature and quali- _ 
 \asy fie, namelp, that itis nota reſting o2 tole chinge, j 
 2 ! but liuely and voyd of idlenes, which goeth not A true fayth 
 en backe, but proceedeth on, and ſtill moze and moze : not idle, 
 fnereafech.@Ahich ifit be not done, te is no faith but onelp a dead — 
 opinion of God inthe heart. For a true and ſyncere faith, which and more. 
 the holy Gholt poureth into the heart, cannot be tole: which I 
  Tapforthiscaufe, ‘thattioman be therefore fecure, albeiche bach - 
 obtained fatth 5 neicher that heftapthere, It is nothing to bee 
 Rinne, vnlelle we increafe bp continual going forward,and come 
 - tO greater knowledge of Gov. For onthe contrarte five it is the 
 nature and qualitie of our aduerfarie Satan, not tobe tole, as 
 | &, Peter fapıhit Satan ſleepeth not, but goeth about as a ro⸗ 
 ting Lion, lecking whom he map deuoure. If (o be that the De: 
 | Gell is neither tole neitherfleepe commeth vpon hit , neither 
 hall if be meete for a Chꝛiſtian to be tole or * his handes in 
 wa itij 
 
 
 
 
 
 
 
 | 
 | 
 i 
 
408 A SERMON OF THE EXERCISE 
 
 bis bofom , forafinuch as be hath the Deuell his enemie, whoig 
 ſtronger then himſelke: for be ts called the prince of the world, 
 a3 it is mentioned in the Cpiftie appointed to be read in the 
 Ephef.6.12. Church onthis vay: VVe wreltle nor againft flesh and blood, 
 | but againſt principalities, againftpowers, & againft the world- | 
 ly gouernours, the princes of the darkenes of this world, againſt 
 {piritua!l wickedneffes , which are in hie places. its prince - 
 coucrnet) the wozld , furioußp and fiercely rageth, and cannot — 
 luffer the profperous fucces ofa Chꝛiſtian. Neither is it foꝛ his 
 profi: to be (uffered of him, for an entrie being made hereby, his 
 kingdome is burt into, and big net torne in peeces, out of which 
 ag much az he ig able, he fuffereth no Chꝛiſtian to efcape, Moꝛe⸗ 
 puer when the fire of faich is kindled, and the flame foftered, and 
 Satan trieth and marketh that, byandby he practisech deceit a- 
 gaint it, for he knoweth how: much hinderaunce bis kingdame 
 fhalitake thereby, wherefore as earneſtly as be can, euen with — 
 all bis power, be defendeth big kingdome, ¢ laboureth to keepe 
 allin obedience to him. | 
 True Chri- ., CUberefoze itis mot certaine, thar when a Chriltian hath 
 ftians are not Hegonto belerue, byandby tentation and perfecucton will affatle 
 ol him, WMhich ificeome tio to pakfe, it is a ligne chat his faith is 
 deuel badech Wot pec (ound „and that he hath not as pet trulp receinedthe Gol 
 his force cf- pell. For wicked Satan hath averte ſharpe fight, be byandby 
 pecially a- ſpieth out wherets a true Chꝛiſtian, wheretore be appliech 
 gainft ıhem. himſelle wholp.unto this, thathe mapenforce humto fall, anv 
 map kefiege Dim , aud allaile him ancurrie five: for be cannot — 
 {utter that anp ſhould reuolt from his kingpome „ It is perilous — 
 therefore for a man tobeleeue, for the Deuill ig ready that he | 
 map fet bpon him, and ouerthꝛowe him, which fometime chauns 
 The Sains Seth euen to verte bola men, wbich vnderltand che word,of Gon — 
 of God doe WEI, when they and opzight , and chinke chemfelues ſale, that 
 fometimes pꝛiuie wicked fende commeth ppon them. bp litle and ticle; anv 
 falleué grie- wꝛaſltleth with chem lo lange, till he ouerthꝛom them, and.catt 
 uoufly, them to the earth. Set before thine eyes Moſes and Aaron, 
 who were guides of the Jewes, they had an excellent fapıh, 
 when thep brought the people qc al Bann eanalh chee ple 
 infapth palled through, the ende fea, death» the, wide wilder; 
 neg, and manp other merueldus chinges whereby chey ſhewed 
 cheir fayıh , but at the dag chey fall grieuouſty nee | 
 thep 
 
 
 
— 
 -AND INCREASING OF FAITH. 409 
 they hall peri) with hunger, Ts it not a thinge moſt mileras 
 ble, that bp fo great fignes thep thew their faith, thep goe into 
 ~ ‘Death and through death 5 wattle with it, and ouercome it, and 
 pet while thep thinke them (clues lureft, thep fal,and fuffer them: 
 {elues to be ouercome of the belly , murmure again& Gov, 
 . andare fo gricuouflp tempted, that thep fall all togither.Cdibere: 
 - fore itig noc certaine and (ure, if one begin to beleuc, and dach not 
 alwapes moze and moze increafe in faith. Wea that godiy man 
 Mofes;who kad fo great and fo trong a faiths did fallallo, when 
 ag he thould bring water out of he rocke witha Caffe, he outed, 
 anvtalkedthus tothe people: Tomelet vs {ce whether weran 
 bying water out of the rocke. Chat good Poles, which had them: 
 ed ſo many and fo great fignes,failerh intoreafon and carnal on: 
 derſtanding, fearing lett the incredulitie of che people would bins 
 per fo great a miracle ¢ ſigne. Butit hav behoued him to cleaue 
 fat to the word of God, and to thinke it higher, qreater.frenger, 
 andmightier, then.the onbelecte of the people: that great man 
 wag tempted,he fumbled, and was ouerthꝛoe wne. 
 le haue like examples in thenewe Teſtament: Peter was Let him thar 
 hardie, and firme in kaith, when he beheld Chriſt vpon the Wären; thinkerh he 
 be fapd onto him with a ſtrong faith :3Lopd fuffer me to come mi: — take 
 to ther,committing him (elfe to che water euen as to the ip he eſn 
 thought aſſuredly thatthe water. would beare him. Chenwas 
 there an excellent faith in Peter, and great courage, whith durſt 
 commit: bin felte iyholp uuto peathin the miavettofeheleasirer 
 poling bis hope freee bololy inChp ets Bnswhen de chought 
 bim rf mot (afe,aftorme and tempeũ arileth. he lorgetting the 
 word,luffererh his faith ta laile and he himſeiſe allo allethe ſuß 
 fering Satan to plucke faich ont of his hart Faich trutly is a 
 ıbtill and Deligaceshing · a ſno ichins maker de to unbig and 
 ‚Satan Raupe Sense KUN AO cs nenne aupaoth bpat | 
 by obtaine bis purpolesifmevocnotailigenely watch Wahreand 
 neftly did the common people folloiwe Chak? chep hought that | 
 be waga propher,anp din ſo cleoue vnto vim and fo delend kim, | 
 that che jpzincesntshe people were mane aſtonieu neithet durft 
 plowmuchaslapbauban kin But when chey enprelen him 
 againg him, ſaſten him toche etoile; the people forſake > ' 
 that at they may, andcome no morẽ achun· 2 Ponhet is u 
 I * no man any moze aſſiſtech him, bue they rather erie 
 
 iR 
 
 
 

 
 
 
 
 
 
 410 A SERMON OF THE EXERCISE J 
 out againſt him, crucilie him, crucifie him: and that which ig molt 
 detettable of all, his owne Diſciples reuolt from him. What ig 
 become now both of their faith and bolines? + 
 Do is it atthis dap tnour time: atthe fir whenthe Golpell 
 began to thine , the preaching thereof was acceptable and plea: 
 fant,then many feemed willing to emb2ace it,but when Munkes 
 facrificing Pꝛieſts, Nunnes, ¢c.began to be (poken again and 
 the Malle tobe confuted, all (a meruelous thinge tobe fpoken) 
 fell away as leaues of trees. Againe, when Princes alfo were 
 touched,the Golpel (uffered greater perlecution, and did by litle — 
 and litle daily vecreale. Moreouer Satan is not tole, whereupon — 
 be ſtirreth bp berefies and (chifmes, for how many (ects haue we 
 hitherto ſuſſered? hefleepech not, be will ffirre bp greater miſ⸗ 
 chiefes alfo,he neuer retteth,but looketh about, anv erietheuerp 
 wap,that be map bringe the matter to that pafle , anv pꝛeuaile lb 
 farre,that no found doctrine map remaine in che church, butthat 
 if all Germanic be diligently biewed, a fermon map nowhere 
 be found, wherein the word of God is truelp preached, agit was 
 before, De goeth about to extinguiſh and aboltth allche doctrine⸗ 
 of Chit now increafing,for he cannot abive ft. It is not an ea 
 fie thingto auoin fo great an enemie, be lyeth in wait, and view⸗ 
 eth all places, and fo diligently beſtirreth him {elfe, that euen the 
 learned fall,and the elect fumble,as Doles, S. peter, with he 
 reſt ofthe Apoſtles Wie thinke our felues ſafe, and liue fecutelp, 
 noman'contivereth, no mah hath a cave of the wozde, we ſh 3 
 pray e beſeech Gov,thathe would vouchlate to —— 
 fpell, and make his holy name ta be ſpred and publichedn oje as 
 bꝛoad. But no man is couched with care hereof, noman prapeth 
 that tt map haue good ſucceſſe Aherekoꝛe tt ts to be fearet 
 atthe lait will come to paſſe that Gov will heer Satan 
 to runne iagither ints one then Mal we be in a detperate ca 
 he willealilpth zow vs to the ground when te are come 
 great milerie by durowne flothfulhes and belaufht 
 Satan moꝛeouer can lo lette koſth che matter bp leditious fp 
 We mutt not tite, that men (hall thinke tt to be tuft, Ae the Arrians we 
 
 
 
 
 
 
 
 
 truſt to our ſwaded chat their opinion was ſound. But oe ta 
 
 owne ftrégth Himfelfestakerh noching rathip vpon him felfe, but wich an 
 
 burro che plebart fapth thus Bita Govt Wolke gracious Gov; albeit | 
 fice of knowe that the caule which ·I fauour is not vniult yet without 
 i 
 
Ja t 
 
 _ AND -INCREASING OF FAITH. 411 
 
 thy belpe I am not able to maintaine it,thoutherfoze help me,o- 
 thetwilt I lhall be caſt and onerchrotone. Deis in deede certaine 
 ofbis caufe,euen ag &, Peter was on the water, who could not 
 befurer, whenthe water didbeare him. Foꝛ he knewe no let or 
 hinderance,but when the winde wag great, and the water trou: 
 bled, be perceiued what was wanting in bimmTCibich isthaough- 9 » 
 Ip to be receined into our minde, and confivered of bs. JFoz albeit 
 the certaintie of our cauſe be conſirmed, ſtrengthened, andrattfi- 
 ed with plaine fencences ofthe Scripture,pet is it by che might, 
 connlell,and power of Gor,that we ate defendedjand Satanour 
 chiefe aduerlarp and enemie reprefled. Tüihich is therefore done, 
 that God map ſtirre vs vp towatchjand keeper vs in awe, that we 
 map alwapes be watchfull,andrrie vnto him: Love helpe bs,¢ 
 inoreafe our faith 5 for without thee we ave able ta doe nothing. - 
 Dur hart mus be alwayes fo difpnfen,as though we beqanne to 
 Dap to beleeue,and alwaies fo affected, that we defire and labour 
 to goe moze and more forward. Fo? that is the nature,force, and 
 qualitie of faith, that it alwayes Increaferh and wareth ftronger. 
 Satan, as itisia litle before menttoned. neither is inle,nor re- 
 fieth if bebe onceouerthrowne be riſeth againe, if be cannot ens 
 tevin bythe dore beiendeuourerh to ſteale inionthebacke ide , € 
 ifthiabe aot permitted him, he bꝛeaketh in though the reofe, o2 
 enterech in chꝛough a hollow place digged vnder che threſhold, 
 for he doth ſo long earneſtly follow bis woꝛrke, vntill he comein, 
 be vſeth manp deceits and practises, if he preuatleth not by one, 
 be taketh in band an other,and doth that fo long vntill he bath obs 
 tained bis purpofe, Dan ig a weake anda miferable thing, as S. 
 Paute fapth 2,.€07.4: VVehauc this tteafure in earthea veſſels. 
 Sam mone fratle then a pot compared to the potter, anda pot ts 
 a very meake thinge,inafmuch ag tt ts eafilp broken, and what- 
 ſoeuer is in it, is ſpilt. 
 Now Datan when he marketh how great a treaſure faith is, 
 Kept in a fraile pot(that I’ map lo ſpeake) be is in a great rage ¢ 
 furie, and ſayth thus vnto bs: Twill touch thee, I will bꝛeake 
 thy potte,thou haſt a great treaſure which Jwill pill, So Gon Teen we 
 fetteth the filly pot inthe middeſt of enemies, which fhould vtter⸗ ate Hoa" 
 Ip periſh euen in a momét,tfhe did noraefend it foꝛ it may quick ¢ ile and 
 Ip be (haken and baoken in peeces , peatf tt be but bitten af abi: weake,yce 
 per, it periſheth. And it ig nor hard from Satan euen tn one ma: God ferserh 
 
vsinthe 
 middelt o 
 
 moft ftronge, 
 
 enemics, 
 
 thatirmay the mot mightyrulet of this world. Mow it would grieue me f 
 appeare that Jbeing fronge and valtant, anp man Mould fet vponme witha 
 we ftand not-reone, furely I being moued with anger wonlobyeakethereene 
 
 by our owne , 
 
 ftrength,b 
 by che ng. ſword, and armed onall partes. It grieued tour Goliath ch 
 
 lar helpe & Dauid durſt come vnto him vnarmed onely with attaflel Sie 
 a of greatly grieueth che deuill, char Gov will ſupprelſe him bytlech 
 
 
 
 
 
 
 
 
 
 412 A SERMON OF THE EXERCISE 
 
 ment to Watte and deftrop a whole cuntry. Wülherfore that bexeth 
 him ‚that God dealeth wtth him fo fimply ‚Teteing a filly potte ds 
 gaint him when as he norwich tanving i¢ fo greata Pꝛince a d 
 
 in peeces: fo2 Thad leuer that he would ſet vpon me wa pe: re 
 
 &¢ blood, tffome faut ſpirit ſhould reſiſt him, it would nor J 
 him ſo much; for that troubleth him aboue meaſure thata ftp 
 worme,afraile pot ſhould come to deſpiſe him, anearthen befell — 
 againlt a mot mighty Prince, Gov hath layd op thisereatuve, — 
 
 fapth YDaul;in a miſerable and weake befell: for manisiateake — 
 xcreature byandby moued to wꝛach, to couetoufneg, topive,ec, ; 
 
 fothat Satan map ealilp hake and. breake the veſſell: for itGor ; 
 woulde permit him; be woulde forthwith breake it —— 
 Now all this ts Done, fapth Paulthat we may know,tha 
 
 our own power, burbpthe power of Gor weare prefanty 
 
 ‘all euills, and eſpecially from the force and furieof paca; — 
 goeth about like a roring lyon, deſiring tobrufernnnsrenkeiche 
 weake veſſells and fraile pots: and that we map hereby alſo be 
 ſtirred vp to be watchfull and to lift op our eyes toward heauen, 
 and prap vnto God that he will vouchſafe to encreafeanavefend — 
 our kaith and preſerue che veſſell byhis ſtrength Chushake we 
 an entrance vnto our tert, it remaineth that we doe now conſider 
 thefame in order: Che Euangelitt faych thugs © 1 sea © ¢ 
 There was a certaine ruler, whofe fonne was a Fi 
 naum. It fallech out wich many other men alfo, that they haue 
 their chilmen ficke: but that which be ſayth alterward is tebe 
 marked : VVhen he heard that Ieſus was come out of ludegin- 
 to Galile;he went vnto him, and befought him that hewoulde { 
 
 goe dökkue; andhealehis fonne: for —* was euen ready to’ 
 
 Mere kaith beginneth and truſteth in Chott. ——e 
 
 faith the Goſpell veclareth : foꝛ he beard of Chaiſt how he healed 
 
 the ficke,thereupombig bare was fet upon him, and be reforterh 
 
 Ow 
 
 vnto bim,thinking thus: Ifbe helperh all men, he will alfo helpe 
 
 me, and will heale my fonne. He counteth Chriftforfuchaman 
 ag 
 
AND INCREASING OF FAITH, 413 
 
 ag ig able to helpe men,and hopeth and promiferh to him elfe all 
 goodnes from him: and thatin Deede ig atrue Chriftian hart, 
 
 webich cleaucth fat onto Goo, Ffehatthis ruler had ſtoode in a 
 
 place 02 wap hauing two pathes,douting with him felfe, be bad 
 not gone vnto Chri: but his hart would haue bene thus affected: 
 De helpeth others indeede,but who can tell, whether he will help 
 me alfa ? Howbeit he doth not thus dout of Chit, but riferh anv 
 maketh hat vnto him. Chis ts the beginning of fatthnow pe thal 
 
 ~ fee how Chit meeterh him on the other five, and aunfwererh o⸗ 
 ctherwile thenbe thought for, that bis faith mightbe tried, and 
 thus he ſayth vnto him: 
 
 Except ye fee Ggnes and wonders ye will not beleeuc. Chꝛiſt 
 fapd alfo to. jeter Watth.14;V Vhy dooft thou dout,O thou 
 of litle faith ? {eter Bndoutedlp had fateh, ¢ Did beleue in Chrift, 
 
 — Whereupon he committed him felfe to che warer, but when be faw 
 
 the winde,be was afraide,and beganne to be Drowned; fo in this 
 place,that good man heareth a good report of Chott that he bel: 
 peth euerp man, twbich he beleeuech ann therefore refortech vnto 
 him. But when he heareth that Chr denteth co come, he ſtum⸗ 
 blech, and his faich failech , fearing that Chat would not come 
 butabim, Chis is. ag it were an aflault ¢ fore blowe, here his new 
 begun faith beginneth tobe tempted, St was a hard laping: ex- 
 cept yc fee fignes and wonders, yc willnot beleeue: which fap: 
 ing voth fo tempt him, and bring him into out, that be almoft fal: 
 leth. Satan Eanding at his backe,fapth onto him: get thee home 
 and looke to thy hufines,for be will not belpe thee. Notwithſtan⸗ 
 ding the ruler did not bp and byleaue of, but prayed che Loꝛde 
 mozeouer: Lorde come downe before my fonne dye. Derehig 
 faith began to be in daunger ¢ to fatle, but God doth not forfake 
 him, but lifteth him bp againe,and ſayth onto him: 
 
 - Goethy way,thy fonne liveth. Jf the ruler had not han faith, 
 he wouldve not haue requeſted Chritte come to his fonne. TMhat 
 therefore doth he want ’euen this: be beleeued if Chꝛiſt came to 
 bis houſe, he coulde then helpe his ſonne, if be div not come, he 
 couldnot helpe him. Neither viv big faith extende fo farre, as to 
 beleeue that Chait euen being abfent could beale the ficke: but tt 
 behoued that he ſhould haue a higher faith. herfore Chꝛiſt lif⸗ 
 
 teth him bp and ſetteth him in a higher ſtate, and ſayth vnts him: 
 
 Goethy wayschy ſonne liucth. ere he ſirſt alcendeth from hia 
 
True faich 
 leaueth all 
 wifedom 
 andreafon, 
 and trufteth 
 to the onely 
 word of 
 God. 
 
 414 A SERMON OF THE EXERCISE 
 former faith, whereby he beleeucd that Chꝛiſt coulo heale being 
 
 prefent,and commeth to a bigher faich , ſo that now he beleeuech 
 
 the word, For if he had not beleeued the woꝛd, he would not haue 
 left Chpift, neither would have departed frombim, vntill be bad 
 
 come with him to his boule. But hauing layd holde onthe word, 
 be cleaueth vnto it bp faith, for bis fonnets at home, and Chꝛiſt 
 
 is with his father. Therefore the Father recetueth this word in 
 bis hart,and thinketh with him felfe after this fort: My fonne ig 
 ficke,but I (hall find him whole: which faith wag contrarp both 
 to reafon € experience, Reafon would haue thought thus: ben 
 TI came from my fonne he was ficke,as Jdid leaue him, fo hall J 
 find him. Gut faith fapth orherwile,it reſteth onelp inthe worꝛd & 
 truteth wholy vnto it, neither douteth ic, that anp ching will fall 
 out otherwile chen the word ſpeaketh: Goe thy way, thy fonne 
 liuech. Chis is aright and a ſtronge faith, when as man leaueth 
 fenfe, wifedome,reafon, and truffeth wholp to the woꝛde of Gov, 
 Chott ſayth, chy fonne lueth : And be fapth with him felfe, with: 
 out dout tt fs true, Jſhall fo find tt, So faith remaineth not inte, 
 nor refteth, but increafech and goeth forward... id R 
 Thus Chri dealeth with vs alfo, hefuffererh vs to be temps 
 ted, that we map increafe tn faith: tf intheendeof our life when 
 we muffope,we fhall haue but afparke of fuch faith , we thall be 
 ina good cale,as Chit ſayth unto his Dilciples Matth. 17: If 
 ye haue faith as much as is a graine of mufterd feede,ye shal fay 
 vnto this mountaine : Remouc hence to yonder place, & it shall 
 be remoued : and nothing shal be vnpoflible vnto you. graing 
 of mufterd ſeede is but a fmallthing but be that hath faith agrees 
 able to the ſmalnes of this graine, ſhall be ſaued. Meither muk 
 we fo much cöliver this,that our fatth is litle. but we mutt looke 
 bnto this,we muff haue regard onto this, that the graine of mus 
 
 ſterd (eede vo remaine,and be not eaten bp of the birdes, that Dae 
 
 tan plucke not faith out of our hartes. ie mutt not looke bow liz 
 tlethe fatthis, butwe mut regarde and take heede that faith be 
 not taken away.Peter had faith vpon the (ea, and therefore wag 
 be caried of the water, that he ſhould not be downed, ifhe bad la 
 perfeuercd in faith, be might well baue walked an hundred miles 
 vpon the fea, but when be tapled in fatth,be began to be Downed, 
 So Woles hana ttronge faith, buthe fell from it. It confittech 
 notin che ſtrength o2 flendernes of faith that we dog ſtand, but - 
 
 perfe: 
 
 
 
— 
 
 AND INCREASING OF FAITH, 415 
 
 perfeuering and remaining kaithfull. It may be that be ſhall pers 
 feuer in faith , which bath but a flender faith, and be chat hath a 
 ftrong faith thall fall and dout.Moſes and Peter had an excellent 
 faith,fo that Moles bp faith did leade p people though the mid⸗ 
 
 deſt ofthe fea and Death, and [eter without douting went Downe 
 
 out ofthe hip into the fea,but they fall from their faith, hotwubeic 
 Gon raifech them vp quicklp again, But the Theefe onthe crofle 
 
 hauing once lapd hold of faith, continued conftant , Mowe God 
 
 therefore fuffereth it to be thus, that he map bring down rafh ar- 
 rogancie,that we doe not gloriouflp ertol our felues,but alwates 
 remaine infeare tawe. For whententation commeth vpon vs. 
 we doe korthwith fal into errour,if God do not aſſiſt ¢ Mreng then 
 bs, of which thinge we map fee a very goodly fimilitude ina tree, 
 which inthe {pring time buddeth andopeneth it ſelfe, fo thatic 
 doth asit were become white bp reafon of the bloffoms. 4 how: 
 er falling vpon it,manp of rhe bloſſoms are thaken of, ¢ the froft 
 alfodoth much more confume them, Afterward when the frute 
 beginnerh to ſpring forth fome great winde blowing, much of ie 
 being newly come forth Faller) downe,and when it wareth ripe, 
 the caterpiller commeth , which with other mormeg gnaweth € 
 ſpoyleth it fo much,that fcarce the twentieth part, pea ſcarce the 
 hunvdzeth part many times remaineth, The fame commech to 
 
 palſe with the bearers of the Galpell,in the beginning thereof es 
 
 ’ 
 
 uery one couetethtobea true Chꝛiſtian, euery one likerh of tt ve- 
 rp well,and che firft frutes thereofare verp pleafant, But when 
 winde,a fhower, or tentation commerh , all fall awap from it bp 
 companies : afterwards (ects and {editions artle, which ike vnto 
 mormeg and kankers gnaw and infect che frutes of the Golpell, 
 and fo many falle opinions (pring bp, that verp few doe perfeuer 
 inthe true profeflion of the Gofpell, | 
 
 We haue heresthankesbe giuento Almighty Gov.the worde 
 
 of Gor plentifullp taught, me are deliuered out of deepest great 
 -barkenes, but we forgetting the word are made weake , we line 
 
 hauing no care of the word,for it is not ſauoꝛy vnto vs. But when 
 ag hereafter falle prophets hall bꝛeake in with their coprupt o⸗ 
 pꝓinione, and Satan alfo hall violently aſſaile bs, finding bs tole, 
 and the boufe ſwept and garnilhed, he will brꝛing wich him ſeuen 
 | other fpirits woꝛſe then him (elf, and the ende thall be woꝛſe ther 
 poe beginning, Which thinges ifchep fo fall out let bs not heres 
 
 A proper & 
 
 apt fimili- 
 
 tude. 
 
416 A SERMON OF THE EXERCISE 
 
 fore be quite Difcouraged, but let os rather inſtruct one an other, 
 that we map learne to cleaue vnto God, and pray onto him, and 
 fay: Bercitull Gos, thou haſt giuen vnto me to become a Chris 
 ftian,giue onto ine alfo that I map perfeuer, and become vallp 
 richer in fatth, Albeit the whole world did reift , and euerp one 
 confpired to deſtroy the Golpell, pet wil J be nothing moued, but 
 bp thy diuine helpe will depend on the Golpell, 
 
 Burtorerurne againetothe Ruler, pehauebeard that hig 
 
 __ faith was berp notable and ercellent, be heareth the worde,, thy 
 rhe which fonne liveth, be beleeueth it, and goeth away giving honour ta 
 affuredly ob- Ood3be teceiueth ehe ontp word,beteuftech whaly wnto it. eres 
 taine al good UPS God dealeth fo graciouflp with him, that he reſtoreth healch 
 thinges thac puto his ſonne, raiſeth him bp,and ſtrengthneth him tn faith, neis 
 they pray ther {uffereth him to fticke tndout op infirmitie , but eftablifhech 
 ‚nto God him, and maketh him ſtronge, anv cauleth him to goe forward 
 
 ; increafe. Meicher doth Goddelap vntill he commeth home, but 
 declareth bute him being pet inbis ioynep the helch of his ſonne, 
 fending bis {eruaunts to meetehim, that they mighebringe him 
 good newes,and ſay: thy ſonne liueth. For God cannot differre 
 ordelay , where thereisafincere bare, which truttech in him a- 
 lone,all other thinges being left, looking onelp vnto the word of 
 God, there God can not hive him (elfe,but reucalech him lelfe, & 
 commeth onto {uch abart,¢ maketh bis abode there,as the Loꝛd 
 
 ſapth Joh.14. Now what can be moze iopful, thẽ for a ma to giue 
 
 credit tathe word of God, ¢€ tobe plucked from it by no afflicti«. 
 
 ono? tentation, but to ſhut his eyes againſt euerp allault of Sas 
 tan,to lap alive humane fenfe,unverffanding, reafon, Ewiledom, 
 and to fap daily in bis bart: God hath ſpoken it,he cannot lye. J 
 fay nothing is moze toyfull then {uch a faith, For whatloeuer we 
 alke of Gov with {uch a faith, we receiue it more aboundantly of 
 bin,then euer we defired it, and God is fooner prefent with bs, 
 then we ban thought. Dereuponthe Euangelift vſeth fo manp 
 wordes euen vnprꝛoſitable,as tt appearcth vnto bs,as thefe: The 
 man beleeued the word that lefus had fpoken vnto him , and 
 went his vvay. And ashe vvas novv going dovvne,his feruaunts 
 met him, faying, Thy fonne liueth. Then inquired he of them the 
 houre vvhen he began to amend : and they faydvnto him: Ye- 
 fterday the feuenth houre the feuer left him. Then the father 
 knewv, that it vvas the fame hourein the yvhich Iefusfayd se 
 
 ms 
 
 | 
 | 
 
 | 
 
 
 
(HAND: INCREASING GOFM FAITH. § PF 
 him :Thy fenne liveth. All which tende vnto this ende , that we 
 fhould know.that if we beleeuein the ond he will giue vs abun« 
 dantly, whatſoeuer we thall pray vnto him foꝛ 
 Taoe concluſion the Euangelilt maketh as followeth: Andhe 
 belecued, and allhis houshold. He fo increaſed in faith, that he 
 Did not onely aſcend from a low ftate to abigher „but he bꝛought 
 others alſo vnto Faith. He had ſutely aneffectuall faith, which vie 
 not reſt idle and ſlothfullin the hart, but din bꝛeake forth , ſo that 
 wholoeuer were in his houſe were bꝛought vnto faith. For this is Thenacure 
 plainely the nature of fatth, this ts the qualitie of tt, to dꝛawe o⸗ and qualitie 
 thers bntoit,to:burtt fogeh,and apply it ſelf euen vnto the worke of true faich. 
 ot loue as SNaule wiſtneſſeth Galars: Chat fatth which woꝛ⸗ 
 keth by lone; is elſectuall. Foꝛ it cannot keepeſilence oz bei: 
 dle as Dauid ſayth Pſal. 116.which place Paule applieth to the 
 laithfull 2 902.4: Thelecued/& therefore hate pokert F aith 
 can doe no, her, koz itis enforced to fpeake, neither can it keepe 
 ſilence, inaſmuch as be thatis endued wich it, endeuoureth to pro= 
 | fit bis neighbour. Chis rulét hav fatth for him felfe , Gut it doth 
 not remaineinbimatone, but breaketh forths for without all 
 dout he declaren tohis familic,bowhe came onto Chrttt, and re: 
 | ceiued comfopt of him, wuhich they alſo beleued.So we alle, when 
 | we beleeue mutt oper our mouth, and confelle the grace , which 
 . God hath ſhewed onto vs.CUbich ts the chiefe and moſt excellent The moft ex 
 | woke of faith, that one inftruct an other in the woꝛde. For Paule Cellent work 
 | fapth Rem.19: VVath the hart man beleeueth_ynto righteouf ° ane 
 | nes, atid with che mouth man confeffeth co fafiation . If toe be 
 | amameb ofthis Word, tt is a certattte argument of a very light € 
 | vncertaine faith.· aMe ſee cherfogerhäfthere ig ho difference with 
 Chꝛiſt hetwene the trong andthe weake tn faith for a litle faich 
 | is faith alfo. De therefore came into che world that he might re: 
 
 | me,3 wil none of thee, becaule thou be eff no 
 is a thing greatly to be commended, when one can handle p weake 
 genily, and doth not deale rigorouſſp with chem. and repell chem 
 | by impatiencie op although thep be weake today, the houre 
 | Mapcome, whentbep ſhall recetue the word more aboundantly 
 | then we. Thus we ought to inſtruct and teach onean other , that 
 
 | Aue map Depend on,p woꝛd of Goo, Foꝛ tf we — in ſticking 
 | 
 

 
 
 
 
 
 Ba. a u, tte 
 
 418 A SERMON °OF) MERCIE TO SOME — 
 coche word, we thall be ftronge enough for the deuill : for we gla- 
 rp of the woꝛd, albeit we be but weake, Tinto Satan, who is able 
 euen in one houre co ouerthꝛow be all, all men ſhould be euen ag 
 
 i 
 
 afether, which he would be able toremoue awap how and when — 
 
 be will,peaeuen with bis breath, but if we beleeue, chat kether ts 
 mabe moze heaup onto him then the hill Dipmpus. Fora Chꝛi⸗ 
 ftian beareth Chꝛiſt inhimfelfe, and Chritt is heauier eben hea: 
 wen and earth. Thus much map luffize concerning this tert, 
 
 LESERISISISISLS 
 
 SELELELELELELES 
 ASERMON OF D. MAR- 
 “TIN LV THER, CONCERNING 
 FREE REMISSION, OF SENNES TO 
 THE CONTRITE:AND BROKEN IN ti 
 hart, andternbleiudgement tothe ine | 
 Nhs a a i durare and obftinate, \ Toile 
 
 ’ Matth, 13. 
 
 yeyae Elis fayd vnto Peter & to thereft 
 1 BE of the Dilciples » The kingdom of 
 42 heaven is, likened vnto: acertaine 
 Sun King,which wouldtake an accoũt 
 000 ofhisfegraunts. | 
 
 24, 1. Andwhenhehad begon torecken , one was 
 ' brought vito hitn,which owed him ten thou- 
 Farid talent NON) ar 
 as And becaufe he had nothing to pay, his Lord, 
 commaunded kim to be folde,and his wife,& 
 his children,and all:that he had, and the dette 
 
 tobe payed, > TH, 
 26, The feruaunt therefore fell downe ‚and wor- 
 
 fhipped 
 
 
 
 
‘AND  IYDGEMENT TO -OTHERS, | 419 
 
 fhipped him faying: Lorde refraine thine an- 
 ger coward me,and I will pay thee all. 
 
 27. Then that feruaunts Lord had compaffion, & 
 toofed him,and forgaue him the dette. 
 28. But the fame feruant went out,& found one of 
 
 his fellow feruaunts,which owed him an hun- 
 dred pence, and he layedhandes on him, and 
 _ thratled him,faying: Pay me that thou oweft. 
 29. Then his fellow feruaunt feldown at his feete, 
 and befought him,faying : Refraine thine an- 
 ger towards me,and I will paythee all. 
 
 | 30, Yet he would not, but went and caft him into 
 prifon,till he fhould pay the dette. 
 31. And when his other fellow feruants faw what 
 
 was done,they were very fory, andcame, and 
 declared vnto their Lord all thatwas done. 
 32. Then his Lord called him vnto him, and fayd 
 to him:O euill feruaunt,] forgaue thee all that 
 dette, becaufe thou prayedft me. 
 33. Oughteft not thou alfoto haue had pittie on 
 thy fellow feruant,euen as I had pittie on thee? 
 34. So his Lord was wrath, and deliuered him to 
 the tormentors, till he fhould pay all that was 
 due to him. 
 35. So likewife fhallmyne heauenly Father doe 
 vnto you,except ye forgiue from your hartes, 
 eche one to his brother their trefpaffes. 
 
 
 
 
 
 
 
 
 (were which be had made co Saince Peter, vnto 
 
 Y/ BIRD whom he hav beloꝛe committed the keies of bin- 
 y Ay ding and tooling. For when ©. Peter af ken 
 
 : Zoe bim, bowe oft he Hould forgiue bis brother big 
 ASTRO offence whether tt were enough to forgiue him 
 feuen times,¢ be aunlwered,not feuen — ſeuentie times 
 
 + 
 
 SZ 
 
 Lye Hrit brought forth his parable onto that aun- 
 "ao a) Asse 
 
 
 
 
Thekingdö 
 ofgracc. 
 
 Ciuill go- 
 uernment. 
 
 3 ud 
 
 420 A .SERMON ‘OF MERCTE TO SOME, 
 
 feuen times he then added chis ſimilitude, by which be inferreth, 
 that bis heauenly father will do likewiſe vnto vs.if we do nat for: 
 giue our neighbong,euen ag the King Din here vnto the eruaunt, 
 which would not forgiue his fellow, feruaunt a {mal det, when as 
 his Loꝛd had koꝛgiuẽ him fo ninch, Ce haue often times taught 
 that the kingdonr ok Gov wherein he retancth by che Goſpell, ig 
 nothing els, but ſuch a fate 02 gouernment, wherin ts meere for⸗ 
 giuenes of finnest-(o that where fuch a gouernment is not, wher- 
 in finne ig pardoned neither is there the Golpell nor kingdome. 
 Therefore thole two kingdoms are to be (eparated:one.wherin 
 finnes are puntthed,¢ an other wherin thep are koꝛgiuẽ, op wher- 
 in the law ig exacted, x wherein that which ts due bp the lawe,is 
 remitted, In the kingdom of God, where he reiqneth by the Ga- 
 fpeli,there ts no exacting of the lawe, nether any dealing by the 
 law, but onelp remiffion and forgiueneg,neither wrath nor punt: 
 Hing but bꝛotherly ſeruite and well doing one to an other. Not⸗ 
 withfanding che ciuttl law oꝛ Magiſtrate ts not taken awap, for 
 this parable ſpeaketh not any ching of woꝛldly gouernment, but 
 of the kingdomof God only. MAherefoze be thatis pet gouerned 
 onelp by the regiment of the world, is pet farre of from the king⸗ 
 dom of heauen, for woꝛldly Kouernment pectainerh wholy to in⸗ 
 feriour thinges. As tf a Prince gouerne his people ſo, that he ful: 
 fer tniurte co be done to none, puniſhing offenders,be doth wel,¢ 
 is therfore cömended, For inthat gouernment this fentence flou⸗ 
 ritheths Pay that thou owelk: which ikthou voe not, thou thalt be 
 cat inte prifs.Such gouernmẽt we mutt haue,bowbett we come 
 not cobeauen bp it, neither ig the wold therefore ſaued, but this 
 gouernment is therefore neceflarp, that the World bo not become 
 worle, For tt ig only a defence & fortification againſt wickednes, 
 which {fit were not,one would deuoure an other,neither could a: 
 np mankeepe tn fafctte bts owne life, wife, yooos , children, tc. 
 Chat therfore all things ſhould notfal,come toruine,and perifh, 
 God hath appointed che fword of the Wagittrate, whereby wic⸗ 
 kednes map be partly reprelled, peace and quietnes among men 
 
 maintained, ¢€ onemap not doe an other iniuries wherefore thig ig’ 
 
 in anp wile tobe kept. But, as FJ fayd, tt is not oꝛdained for them 
 that are tn the kingdom of qrace,but therefore onclp,that men be 
 
 not moze deepelp plungedin wickedues, and become worle, 
 Wiherefore no man that is onelp onder the regiment of — 
 world, 
 
 
 
 | 
 
| yo Re ee 
 AND IVDGEMENT TO OTHERS. 421 
 
 woꝛld, ought to qlogpsthat be doch therefore well befoze God, ber 
 
 fore whom allig petbnrighteous, For thou mutt come fo farre, 
 
 that thou do refigne that which is tut befoze the wopld,¢ peelo of 
 
 thine owne right, Chis che Golpell orl here require, Which on Asche Lord 
 either five fertech forth vnto bs onelp forgiuenes. Firſt the Loj0 f forgiueth vs, 
 forgiueth the feruaunt all the dette : then he requireth of him, chat fo muft we 
 be forgiue his fellow feruaunt bis,and remit bis offence, Thefe © * — 
 thinges God requireth, and ſo mutt his kingdom be orderedschat b ia s 
 noman be fo wicked, neither (ufler him felfe fo to be moued,that 
 
 he cannot forgive bis neighbour, And as itis alittle before this 
 
 tert taught in the Gofpel,ifhe ſhould prouoke thee to anger cuen 
 
 feuentp times feuen times,that is as oft? as be can offend againt 
 
 thee.thou mug peeld of thine owne right,and cheerefullp for giue 
 
 him all thinges. Ahy forbecaule Chꝛiſt did che fame. For be fet 
 
 bp ¢ erected {uch a kingdome, as wherein ig onelp grace, which 
 
 muff at no time ceaſſe, ſo that tf thou repent all things map who⸗ 
 
 Ip be forgiuenthee,ag often as thou fhalt offend, foralmuch ashe 
 
 hath opdained the Goſpell, that te might preach no puniſhment 
 
 but onelp grace € forgiuenes of finnes, Chis kingdom fanding, 
 
 thou map ft alwates rife again, how deepelp foeuer chou falle, 
 
 fo often ag thou falleſt, ſo as thourepent, For albeit thou fallett, 
 
 pet this Golpell ¢ mercte ſeate alwaies continuerh, As foone ag 
 
 therfore thou bat rifenagaine ¢returned, thou batt grace reftas 
 
 red, Dowbelt be requireth this of thee,chat thou alfo for gine chp 
 
 neighbour all things, which be hath committed again thee, other⸗ 
 
 wife thou Malt not be in this king dd of grace,neither halt becde 
 
 partaker of p which p Golpell preachech,that thp ſinnes map be 
 ſoꝛgiuen thee. Chis brielly ts the fumme ¢ meaning of this tert. 
 
 | Moreover, we muff not here omit ‚todeclare who they be that 
 | 
 
 receine the Golpell,and vnto whom it is acceptable, For furelp 
 
 that kingdom and gouernment,wherin God retaneth and rulerh 
 
 by the Golpeil, is moſt ercellent and gentle , foralmuch aginie 
 
 meere forgiuenes of finnes ts preachen, howebeit it pearlech not 
 
 into the bart ofeuerp one , neicher is it confidered oꝛ effeemed of 
 
 all. For thou mayſt finde many light and vnconſtant men, who a: Abufe of the 
 vbule the Gofpel,and leade their life viffoluteip and looſely, doing Golpell. 
 what they litt, who thinke that they ſhould be rebuked of none, 
 ſeeing that the Golpel teacheth nothing but forgiuenes of ſinnes. 
 
 | nr Goſpell ig noe sO to thele, who do ſo bilely eſteeme of 
 
 | DD iit, 
 
 | 
 | 
 
Towhom 
 the Gofpel 
 is preached. 
 
 The prea- 
 ching of the 
 aw 
 
 re Se ee > . E a ‘se Vo 
 
 421 A SERMON OP MERCIE TO SOME, 
 
 a precious treafure,and deale lightlp with it. CAherefore neither 
 boe thep pertaine to this kingdom butto worlolp gouernment, 
 that thep may be ftopped elec from doing whatſoeuer thep like 
 and lift. To whom chen is tt preached? tothem which throughly 
 feele fuch miferie,ag this feruaunt did bere, KUlherefore confiver 
 what happeneth vnto him: The Lord taketh pitie of his miferie, 
 forgiueth him moze then be durſt defire. Gut before this ig done, 
 the tert fapth the Lord firſt tooke account of bis feruaunts, and 
 when be began torecken,one was brought unto him, which ow⸗ 
 ed himten thouland talents; andbecaulehe bad nothing topap, 
 bis Loꝛd commaunden him to be (old, and his wife,and childzen, 
 and all that be had,and the dette co be paped, CAbich trueip were 
 no pleafant wordeg , but euen.erceeding feueritie and moft terrt: 
 ble iudgement, thenis he brought into fo great perpleritie and 
 
 dilctreſſe, that be falleth Downe on the ground,and al keth mercie, 
 
 and promiferh moze then be hath,or ig able to pap,laping: Lord 
 refratne thpne anger toward me,and I will pap thee all, 
 
 Here ts (et forth onto be, who they be,unto whom the Gofpell 
 is acceptable. Foꝛ fo commeth itto pale betwene Gop and vs. 
 üben God will take an account of vg, be fendeth fogeh che prea: 
 ching sfhis law, whereby we learne to know what we ought to 
 boe: ag when God lapth to che conlcience: Chou ſhalt worthip 
 no other God, but halt acknowledge me alone for Gov, halt loue 
 me with all thine hart,and repofe thp trust and hope in me onelp, 
 Chis ts the boake of accounts, wherein is wꝛitten what we owe, 
 which be taking into fis hands, readeth before vs, and fapth, Lo, 
 this chou oughteſt tobaue done, thou oughteſt to feare,loue, and 
 woꝛſhip me alone, thou oughteſt to truſt inme alone, and from 
 metopromife to chpfelfe all good thinges. Howbeit thou dooſt 
 otherwiſe, thou art mine aduerfarie,thou beleeueſt not inme, but 
 repoleſt thp truſt m orher things: and in a fumme,thou feet here, 
 that chou dooſt not obferue fo much as the leaſt point of che lawe, 
 When the confctence hath heard thefe chinges and the law hath 
 touches one well,be feeth then what he ought ta voe,and what be 
 hath not vone, and findeth that be hath not kept fo much aga let: 
 ter of thelaw,and ig compelled toconfeile , that he bath not pers. 
 foꝛmed that obedience and dutie which God iuſtly requireth of 
 him Chat doch the Lord now? When p con(cience ts thus tou: 
 shed,and feelech sc ſelle condenmed, and ig diſtreſſed with ercees 
 
 Bing 
 
we yo tite 
 
 AND IVDGEMENT TO OTHERS. ' 433 
 
 | Bing great miferie,be fapch: Sell him, and whatfocuer be hath, 
 and let him pap che det, Chis ts the iudgement, which forchwith 
 | followeth, when che law bath reucaled inne, and ſayd: Chis chou 
 muff doe, that thou oughteſt to haue Done, and thou haft done no: 
 thing thereof: for to inne ts required punifhment,that man map 
 be compelled to pap. For God hath nor fo made his lawe,that he 
 Both not punith chem that tranſgreſſe it. Te isnot (weete ¢ plea: 
 fant, but bringech bitter and boprible paine wich it, it deliuereth 
 bs to Satan,it caſteth bs Downe to hell, andleaueth bs wrapped 
 in tentation,vntill we haue paped the vtmoſt farthing. This, 
 Paule hath notablp well declared Ront.4, where be ſayth: The 
 | law worketh nothing but wrath. That is,when it reucaleth vnto 
 vs, that we baue done vniultly, ir ſetteth nothing before bs , but 
 | Wrath t indignation. For when the confcience leech thatit bath 
 committed eutll,it feeleth chat tt hath velerued eternall death af 
 | ter which followerh punithment, whereupon te ts compelled ta 
 
 deſpeire. 
 
 ECThis is that that the Loꝛde commaundeth this ſeruaunt togi⸗ 
 cher with all bis ſubſtance to be ſolde, koꝛaſmuch as be is not able 
 to pay. But what doth the ſeruaunt fap ? the kooliſh fellow thin⸗ 
 keth yet, chat be thall pap the dette, he falleth downe and prapeth 
 thathe wil haue patience with him. Chis ts the wound and croffe 
 ofall confciences,that when finne biterh them ſo, that they feele 
 in how eutll cafe chep are before God, there is no reſt inchem,but 
 thep runne bither and thither, fecking about,that thep map be de: 
 liuered from ſinnes, t raſhly take vpon them as pet to bo fo great 
 thinges,as wherewith thep Hall pap God, as we hitherto haue Superftitious 
 bene inffructed, whereupon came fo manp pilgrimages, collegt: meanesın- 
 ate houſes, Monaſteries, Dalles, ¢ other trifles. Te ppned our na 
 felues with fatting , we fcourged our felues with whippeg , we geliuered 
 were made Monkes and Nunnes, therefore onelp , for that we from finne, 
 went about toleave fuch a life,and to do {uch and fo many works, and co pur- 
 ag whereunto Gov might haue refpect, andtherebp be pacifier, ioe Gods 
 thinking foto appeafe and make quiet our confciences , fo we “"°"™ 
 committed che fame thinges that this fooliſh fellow div, Such a 
 hart as is touched with the lawe, ¢ throughlp feeleth it owne mi: 
 ferie and calamitie, is humbled truelp and tn deede. Ahereupon 
 it fatleth downe before the Lord and craueth mercy, Dombeit tt. 
 | is petnefilen with this vice, that it ſtriueth to aa 
 
 | tilt, 
 
 
 
 
 
 
 

 
 The prea- 
 ching ofthe 
 Gofpell.  . 
 
 [3 of ” 
 424 A SERMON OF MERCIE TO SOME, 
 
 thinge can not be taken awap from nature, Then asthe conſci⸗ 
 ence feelech fach milerie, it dareth prelume to promife more then 
 all che Angellg in heauen are able to. performe, Chen ts it an ea- 
 fie matter to perluade it to apply it ſelle to doe, whatloeuer can 
 be required of it. For it findeth ic ſelfe alwayes infuch a cafe,chat 
 it hopeth that it ts able bp workes to fatiofie for finnes, Conſider 
 thofe thinges which haue bene hitherto of longe time done inthe — 
 world, then (halt thou find theſe thinges ta be fo: For thus wag 
 it preached : Giue fomewhatto the building ofa Church: Berta 
 be admitted intoan holy Monalſterie, inſtitute Wales, and thy 
 finnes thall be forgiuenthee, And when confciences were vrged 
 in confeffion, thep would not ficketo fap: TUhatſoeuer was en: 
 ioined bs, we haue omitted nothing of tt,pea we haue giuen more 
 then we were commaunded, Dilerable men retopced that bp this 
 meanes they might proutve for chem {clues , andtherefore thep 
 ppned and afflicted themielues , that thep might be vnburdened 
 of their ſinnes, pee did it pzeuaile them nothing. For the confcts 
 ence remained in dout as before, that it knewe not how it Toone 
 before God. Buc tf it were fecure and quiet, tt fell into chat which 
 ig worle,tathinke that Goo hath refpect unto wozkes , neither 
 
 can reafon doe any other butdependof works. Che Loo thets 
 fore ig touched ik affection of mercy toward that mifery,wherett 
 
 * ſeruaunt fo entangled € ſnared w ſinnes, is holden, x taking pi: 
 
 tie vpon him, doth korgiue and dimiſſe him. Here is now ſet forth 
 
 vnto bs, what ls p ſpecial office € qualitie of > qofpel,e how Gov 
 
 dealeth with vs. Mhen thou are fo Doowned in finnes,z wearteff. 
 thy ſelf, that chou map deliuer thy felte framchem , the Gofpell 
 
 commech to thee, ¢ ſayth: Doe not ſo deare bpother.it preuaileth 
 
 nothing although thou afflict and toꝛment thp felfe euen cil thou 
 be mad,thp works do not profit,but che mercy of God hail deli: 
 ver thee, who is touched with chp miferie : for be ſeeth thee wrap: 
 ped in calamicie,t wearying chp ſelf, that thou mayſt deliver thy 
 felfe out of the mpre,e pet art not able he, Iſay, hath regard uns 
 to this,that thou art not able to pap, wherupon be forgiueth thee 
 
 all, and that of his imeere mercie, For be doth not forgiue thee 
 the dette epther for thy workes op merits, but for that he taketh 
 
 pittie bppon thy crie,complainte and mourning, and thy falling 
 
 downe before his knees: thatis, Godbath refpect toanhumblen ı 
 hart, ag the Prophet ſayth Pſal.51: The facrifice of Godisa 
 
 troubled 
 

 
 
 
 ’ 
 
 AND 1VDGEMENT TO OTHERS, 445 
 
 troubled fpirit:a broken & contrite hart,O God, shalt thou not 
 deſpiſe Such a hart be faich, as is broken and humbled, which ig 
 not ableto belpe it felfe, but craueth thebelpe of God, anv res 
 ioyteth init, ſuch a heart isan acceptable {acrifice to God , and 
 he that hath it isin the right wap toheauen, Now God hauing 
 ſhewed this mercp vnto hün, and taken pitie on bis miſerie, ceaſ⸗ 
 feth to followe bis right, and abrogaterh it, and fapth no moze: 
 Dell whatloeuer thoubak anv pap the verte salthough he might 
 go forward and fay: Chou mutt pape, for this mp lawe requi: 
 reth „which I mill not haue abꝛogated for thy fake: pet will be 
 not deale with him bpthe lawe, but chaungeth the lawe into 
 grace ann favour , taketh pittieon him , and dimiſſeth him with 
 bis wife, childꝛen, andall his ſubſtance, and doth alla forgive 
 him the dette, | 
 
 - This isthatwhich God fuffereth to he preached bp the Gol: 
 pell- onto bim that beleeueth ts remitted not onelp the fault,but 
 alla the puntthment, and that of meere mercp,not for any works 
 fake. For be that preacheth that bp workes the fault and the pus 
 niſhment map be put awate, hath euenthen denied the Gofpell, yy... and 
 forafinuch as chefe two cannot agree togither, that Gow hath merit cz nos 
 mercy on thee, and petthat thou doeſt merit fomethinge, Fo} acres rogi- 
 ifitbe grace it is not merit: bucificbe merit, then ſhallit not ther. 
 be grace , but dette: for if thou pap thy dette, be ſhewech thee na 
 mercy: but ik he ſheweth thee mercp, thou doef not makepap- 
 ment. TÜberefore we mutt needes acknowledge his mercie to: 
 Ward vs, we mult receiue nf him, and belecue in him, which che 
 Golpel here requireth. After therefore char this feruaunt is thus 
 humbled with the knowledge of his ſynne, the word is exceeding 
 comfortable onto bim, whereinthe Lord pronounceth him free, 
 and korgiueth him both the faule and the puniſhment. TAhereby 
 is allo declared⸗ that it toucheth not flugaity hearts, that feeleno Whom the 
 {pnne, neither thole that ave caried with rathnes ; but onely fuch Frcs oF 
 affliered, confcienera zasareiprelled with che heauie burden of crated: 
 their fpnnes , which do greatly deſire to be delivered from them, 
 of ther God hath mercy, and korgiueth chem all. Wherefoꝛe it 
 behoued this {ernaunt to receiue the word, for vnles he ban res 
 celiued it, foꝛ giuenes had profited nothing, nap there ban bene no 
 ſorgiuenes at all, It is not therefore enough, that God ſufferet 
 zemiſſion of ſynnes and a goldenpearefullof grace to beppea cao 4 
 
t . 
 426 A SERMON OF MERCIE TO. SOME, 
 
 chev onto be, hut it is neceſſarie that we receine and beleeue it in 
 heart, Jüchou belecue, thou artfige from ſynnes. This is the 
 firit part ofa Chpittian life, which both this place and diners 
 orherinthe Golpels do teach bs, which conſiſteth properly in 
 fatth, which alone bath todo before Gov: whereby alfots thew: 
 ed thatthe Golpell can not be recetued but ofa troubled and mic 
 ferable confcience, | 
 
 Deruponnow map be inferred that they are plaine velufiong, 
 whatloeuer thinges are any otherwiſe taught concerning our 
 workes ‚and free will,to wit, that they put awap finnes, and ob⸗ 
 taine grace, For the Diuine maieſtie alone , beholoing our miles 
 rie, hath pittie vpon vs, for the tert ſheweth manikeſtly, that 
 God pardoneth and forgiueth chem, chat haue nothing, and con: 
 cluveth that we haue nothing left, wherewith we map pap Gov, 
 Dowfoeuer therefore thou hat free will tncempozall matters, 
 pet thou heareſt here that itis nothing befoꝛe God, Tibherefoze 
 tf chou defive to be velinered from thy ſynnes, thou mutt ceaffe ta 
 truffin any of thy workes,and muff plainly defpeire concerning 
 them, and fie vnto Chik , pray onto Gon for grace, finally res 
 ceiue the Gofpell by faith. 
 
 Rom follawerh the other part, wherein che felow feruaunt al- 
 fois dele with. Chis ſeruaunt now bath enough , be (aucth his 
 hoppy, goods, wife, chilozen, ec, and hath his Loꝛd fauourable 
 buco him, Ti berfore he ſhould furelp be very fooliſh, ikhe ſhould 
 now depart, and do what be ts able for the reconciliation of his 
 i020, for his Loꝛd might worthelp fap chat he is mocked of him, 
 De hath neeve therefore of no wopke , but that he receiue (uch 
 grace ¢ fauour ag isoffered him , fomap he be of a good cheere, 
 giuing thankes to his Lord , anvdealing fo with others ag bis 
 Lord hath delt with him ; After che fame fore ts it with vs, for 
 when we belecue, we haue God fauourable ¢ mercifull puto bs, 
 
 Wemulten. Melther do we necde anp thing moze, but now tt were time that 
 deuourby We fhoulo forth wich die: Notwithſtanding if we muthas pecliue 
 our workes Millincheearth, out life ought tobe oꝛdered fo, chat we ſeeke 
 to profit our not to obtaine the fauour of God bp workes. Foꝛ he that Doch 
 ee chis doth mocke ¢ dithonotit Hod, as it hath binhitherts tauqhe, 
 east. tat Godts tobe ſollicited fo fong by good workes, prayers, fa⸗ 
 Gods favour tings, ¢ {uch like, vntill we obtaine bis grace and fatiour. Te 
 bythem. aye obtained atace, not bp workeg,but bp merep , now if seg 
 m 
 
a. =... on 
 AND IVDGEMENT OF OTHERS, 427 
 
 mæuull liue, thou mult baue what to doe, and wherewith to occu⸗ 
 | pie thp felfe , and ir ig meete that all chis be referred co chp 
 netabbour. ; | 
 - The feruaunt went outsas Chꝛiſt lapth, and found bis fellow 
 - feruaunt, whome be taketh by che throte and eealeth rige2ouflp 
 with him and will be wholp payd of him, ſhewing him no mercy 
 oꝛ fauour at all. I haue faid elfwhere,that Chottians muſt burt 
 forth bp workeg;, & by their deedes before men witnes that thep 
 haue aſyncere faith, God needeth no workeg „but faith ſufſizeth 
 | him, bowbeit be therefore requireth them to be Bone of thee, that 
 bp them thou mapft thew thp faith , both before thpTelfe and alfo 
 before che whole world, for be knowerh thy fateh verie well, but 
 thou thp felfe and men do not pet thꝛoughly tee it. Chou therefore 
 mutt direct fuch wogkes fo, thatthep map profi thp neighbour. 
 Row whereas this feruaunt ſhould thus baue done, what doth 
 be ? cuen thefame that we doe, who ſeeme bnte our ſelues to be: 
 leeue, and partly haue faith, and are glad chat we haue beard the 
 Golpell whereof we can diſpute and talke many thinges, but no Bufic talkers 
 manmoechabous:to.erpzefleitinhiglife, THe haue brought the & low wale 
 matter fo favre ; that the Doctrine and trifles of Satan are fome ““* 
 | ‘wbhatabated and layde alpde, that we Do now fee and know, what 
 is iult, and what vniuſt: chat we mutt haue to do with God bp 
 onely faith, and bpworkes with our neighbour, But we can not 
 bring ittothis pafle, that loue may beginne, and doe thattoan 
 other which God bach done onto vs, as we our ſelues complaine,. 
 that many of vs are become worfe then thep were before. Ag. 
 therefoze this feruaunt refuled co remit bis neta bbour the dette, 
 | and delt extremely with bint, fo alfo doe we, faping : It ts not 
 meete chat I thouto giue that thac ig mpne to an other, neglec⸗ 
 | ting myne owne right. Ilthis man hath prouokev me to anger, 
 | itishisdutieto pacifieme, ¢tolabour by intreatieto put away 
 
 
 
 myne anger. Crulp thus the wold teachety and doth , for it af- 
 | fivmeth ic tobe tut and right, either will anp Pꝛince or magi 
 | ftrate enforce thee to giue that which is thine to an sther,but wil 
 | fuffer thee to vo what plealeth thee with thine owne goods. Che 
 | magiftrate in deede reftrapneth thee from doinge what thou lit 
 | with the good ofan other, but be conffraineth thee notto give 
 \ thine owne fubffaunceto another , forthatig again the Lawe 
 | ofnations, which euen reafon pronouncing tt, giueth to euerie 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 428 A SERMON OF MERCIE TO SOME, 
 one that which is bis owne : wherefore he doth not vnequa 
 gniuftly , which vſeth bis owne thinges at his will, era al 
 away wrongfullp the goods of an other, 
 
 But what doeth the Golpell faye? If Gov alfo bab" bei 
 owneright, and ſayd: Ido wellin chat I puntth offenders 
 take that which ig mpne owne , who hall lecme? what? 
 
 We mußt be pou ſhould become of all bg? Te ſhould be thꝛuſt down 
 mercifull to tan, Ti berefore, whereas he hath left bis right coward tl 
 our brethren will haue thee Da the fame toward other: andtherefore th 
 as God 5 rogating thyne owne right ,cbinke thus wichehpfeltes TER 
 F hath korgiuen me tenne thoufand talents, why ſhould not Jſor⸗ 
 giue mp neighbour an hundzed pence? "Gov might baue exa⸗ 
 cted his owne right , neuertheleſſe he dothe not foe, but 
 becommeth a fauourable Loꝛde bnto thee, taketh pittie bpon 
 thee „and koꝛgiueth thee: why therefore ſhouldeſt not thou doe 
 liketoile to thy netabbour ? TÜhereforeif thou mile haue to doe 
 in bis kingdome, thou muff oe as he doeth: but if thou haddeſt 
 rather remaine in the kingdome of the world, thou ſhalt neuer en⸗ 
 ter into his kingdome, Hereunto pertaineth that ſentence; which 
 Matth.25. Chailſt in the laſt daye ſhall pronounce vpon the vnbeleeuers: J 
 was an hungred, and ye gaue me no meate: I thitſted, andye — 
 gaue meno drinke, &c. But it thou contend hereagaintt Mate 
 withſtãding pe (ap chat God willnochauerefpectunto workes, — 
 neither will ſaue any becaule of them. Iſaye he willhaue them 
 bone frankely and freely not that we map merit anp thing thetee 
 by, but chat we map doe chem to the profice of our neighbours, 
 and witnes our ſyncere fapth bp chem, Foꝛ what hatkchouthat 
 chou map giuebim, and whereby chou mayſt deferue that be 
 fhould pardon whatloener chou bak committed again him? Dp 
 what doth he get cherebp ? nothing truelp, but that thougiuelt 
 vnts him praife and thanks, Ano this ts the other part of a That 
 ftian life,the name whereof is loue. 
 
 Shep therefore that thew not their fatth bp the works — 
 are ſuch ſeruaunts, ag will haue themſelues foꝛgiuen, when as 
 thep notwithſtanding doe net forgiue their neighbour, neither 
 
 ——— peeld of their owne right, with whom it hall likewile fall out as 
 mercy all {did with this leruaumt. For when the other leruaunts ( that ic 
 chemfelues the minifters and preachers of the Golpell) thall {ee ic, that Gon 
 findenone. ath kaꝛgiuen chem all, andpetthep will not lozgiue anp, er 
 
| 
 
 “AND IVDGEMENT OF"ÖTHERS, | 429 
 
 atetroubien , thatthey are contpelled to fee (uch thinges , anv 
 it grieuech them berie fore, that men doc fo vndiſcreetly apply 
 
 chemlelues to the Gofpell, and uot rightly receine it, That doe 
 
 thep then ? Cheprandonoother , but cometotheir Lo, and 
 
 - complaine onto him of fuch thinges , and fap: Loyd, thus itis: 
 
 thou forgiuett them both the faule and the punidhinent > pea par: 
 doneſt them all chinges , and pet we cannot bring them fo farre, 
 
 ag to deale fo wich orbers as thou batt velt with chem, This ig 
 
 ehe complaint : the Lo therefore will canfe them to come bee 
 
 fore him in the laft iudgement, and will lay theſe thinges againſt 
 them faping : when thou walt alllicted with hunger, thirſt, miſe⸗ 
 rie,tcs Idid helpe thee : when thon divit Ip dzowned in ſynnes, 
 
 Ihauing mercy vpon chee, oto korgiue thee, Matt thou pone the 
 | fame to thy neighbour? Chen be fhall pronounce this fentence 
 
 onbim: Chou wicked one, J was touched with merep toward. 
 
 thee , pea J peelved of mpne olune tight, but chou wouldeit not 
 take pittie on others, nor foꝛgiue chen their offence , wherefore 
 thou thaltnow pap thy dette, Dereis no grace and mercy, but 
 moſt grieuous wath and eternall condemnation , then no pray⸗ 
 ersdahelpe, wherefore beis compelled to holde big peace , and 
 ig thꝛowne bevlong into paine , vntill he pay the vttermoft far 
 thinge. Thisis that which Sainct eter hath ſpoken ofthem, 
 which afterschep bane heard the Golpell, norwithftanding roe 
 backe,that tt had bin better for them, tf thep had neuer acknow⸗ 
 ledged toe wape of tighteoufnes ; then after they haue acknow: 
 ledged it, to turne from the holy commaundement giuen unta 
 them. Wbp had it bin better ? Becaule white thep moe backe,ic 
 becömeth woꝛſe wich chem then it was before chp heard the Gol⸗ 
 pelt; as Chrilt ſayth of the vncleane ſpirit Watth; 1 2, which tae 
 ker) vnto himſelle ſeuen ocher ſpirits worle them himlelle, with 
 
 2.Pet.2.23. 
 
 which he commech, and dwelleth in that man, out of tuoi be bes - 
 
 fore hat one, and fo the end ol chat man is worſe then the bein: 
 
 ning.Akterehe fame maner comimeth it to paffe with vs, and thal: 
 
 hereafter alfo be vfuall; ſo alſo hath it fallen out with Rome, In 
 the time of the Martyrs he mas in het beit lower,but afterward 
 fhe fell, and abbomination was there erected, that Antichritt 
 might reigne there,peathe became fitch a one, that worle the can 
 not be, Che grace of Gov, which ts reucaled and preached bp 
 the Golpel, mag hiddẽ, that men might not attaine vnto teswheres 
 

 
 
 
 
 430 A SERMON.OF MERCIE TO SOME, ki | 
 koꝛe it could not be buta great and grievous (courge and plague — 
 ſhould follow, | “14975 — J 
 So we allo thall trie that great vengeance will come bya bg, 
 for chat we do nat beleeue nop obey the Gofpell, which we baue, 
 and know. For a3 often as God would fend an hoprible ſcourge 
 and plague, be bath firtt ſet vp a great light: As when be mouly 
 God vieth fen the Jewes out of their owne countric into captiuitie in Bas 
 ee; bplon, be Gri raiſed vp the godlp King Hoſta, who (hould again — 
 feueritie , & relkare thelaw,that che people might amend their life,but when, 
 fir warnech thep did againe reuolt, God puniſhed them according to their bes 
 before he fert, So when bempnved to deſtroy the Egyptians, he made a 
 harmeth. fight co be let bp, and preached vnto them bp Moles anv Aarons 
 Moreouer when he would dpotwne all che worid bp the flood, he — 
 fent the Patriarch oe, but when men did not amende, but hee 
 came worfe and woꝛſe, {uch afoze and grievous plague did fol⸗ 
 low, Likewile the five cities Sodome and Gomopra togither 
 with che reft were deftroped ‚for chat they would not beare Lor, — 
 who feared God, Cibherefore as tharpe vengeance hall light, 
 ppon chem alfo , which heare the Gofpell, but do not recetue tts. 
 euen asthe {eruaunt here inthe Goſpell, ts delinered to che tor⸗ 
 mentours till be Mould pap all the dette: whichis ag much in ef: 
 feccag, that be ig compelled to fuffer puniſhment for his faule, 
 and is neuer ſaued. For vnto ſynne ig required Death, and. when, 
 be dieth, be vieth alwapes , neither is there anp belpe or deliue⸗ 
 rancerematning. TUÜberefore let vs recetue thele thinges for our 
 olune admonition : as for them that will not heare , being harde⸗ 
 ned and indurate, let them beware of the euell that hangeh , 
 ouer them. m } 
 This is a verie comfoptable tert , and ſweete te. troubled con⸗ 
 fciences, inalmuch ag it containeth in it meere —— 
 ſinnes:Againe it ſetteth foꝛth terrible iungement to the vnmerci⸗ 
 full € bard hearted, eſpecially ſeeing that chis ſeruaunt is not an 
 Heathen, but had heard the Goſpell, in that be had kaith; inate 
 much as the Loꝛd tooke pittie on him, and forgaue him bis .of- 
 fences, without doute be was a Chꝛiſtian. Mhereſoze chis is not 
 the puniſhment of Gentiles ,. nog of the common fore thatheare 
 not the Gofpell,but of chem that with their eares hearethe Bode, - 
 pell , and with their coung calke of it, but will noc exprefte ie in. 
 their life, Cte baue therefore the ſumme of this tert,. eae 
 
en  — 
 
 = "AND IVDGEMENT TO OTHERS, 43t 
 che Scholemen difpute here , whether fpnne commeth againe, 
 which was before remitted , Alec it pale , for thep are ignorant 
 
 ~ what remiffion of {pines is s thep thinke it is a thing that cleas 
 - ueth tothe bart, and lyeth quietly, when ag notwithſtanding it ig 
 lainly the kingdome of Chriſt, which endureth for euer with 
 dut ceafling. For ag thefunne neuertheles ſhineth, although A 
 ~ fhut mpne eyes: ſo chis mercy feat 02 forgiuenes of ſynne ans 
 deth alwayes, albeit Gall. And ag F againe behold che funne 
 wyhen I open mpne epes:fo Jagaine haue forgiuenes of ſynnes, 
 if Iryſe againe, and returne nto Chpift. Therefore let no man 
 - Iningforgiueneg into [uch a Rraite,ag thele made me dꝛeame of. 
 
 SLEISISIEIEITN 
  FATZFATAIFIFIENS 
 oo TNL VT HER, TEACHING 
 
 ı THAT WE MVST GLEAVE WHOLY 
 
 to Chrift, and looke to obtaine all good 
 thinges through him. 
 
 Math. 9. 
 
 
 
 
 
 — Hile leſus fpake vnto thepeople, 
 N YA behold there ‘came a certaine-ru- 
 DV § ler, and worfhipped him, faying: 
 Gx My daughter is now deceafed,bur 
 come and lay thine hand on her and fhe fhall 
 liue, pe 
 | x9. And lIeſus aroſe and folowed him with his dif- 
 | ciples. . | 
 | 26, © And behold,awomä which was difeafed-with 
 an iſſue of blood twelue yeares,came behinde 
 - . him,and touched the hemme of his garment. 
 
 
 
 
 
 
 
432 <A SERMON, OF CLEAVING TO CHRIST 
 21... For fhe faid in her felfe, if] may touch but his 
 .. » garmentonely, Ifhalbe whole, 1,4% 1. usinar 
 22. Thenlefusturned;him about, andfeeing her, 
 J did fay: Daughter, be of good comfort, thy 
 
 - fayth hath made thee whole. And the woman 
 
 was made whole in that fame moment, 
 
 1 
 
 th 
 ri 
 q 
 me 
 
 ER Now when Iefus came into the rulers’ houfe, k 
 
 and faw, the minftrels and the multitude ma⸗ 
 king noyfe, Sr att noone ler ee 
 24... »He faydvnto them, Get you hence: for, the: 
 
 N ° 
 
 36. Andchis bruit went throughoutall that land. 
 
 
 
 
 
 >> Earely beloued, pe know that the Golpell is no⸗ 
 “FE thing els, but a creatileof the onely perfon; whole 
 
 h x i) name is Chaitt« Ano albeit there be extant many 
 BIOS) bookes # lundpie treatifes cõcerning diuers men, 
 WW ag well ofthe Gentites.as Chꝛiſtians, pea and of 
 
 the mother of God, S. peter, the Angels , anv of manp other 
 Saincts beſyde: pet be thep noc Goſpels, but chat onelp is the 
 fpncere Golpell, which fettech forth Chit onto vs, and what 
 good we mult hope for fro him. Sometime inthe Goſpell there 
 is mention made of John the Baptist, Marie, and the Apotties, 
 howbeitchigignor properly the Golpell,buc cherefore ts tt writs 
 tenofthem, that it might be moze perfectly veclared, fro whẽce 
 Chris ſhouid come, and what is his office. So Luke delcribech 
 the hiftorte of John the Baptift cuen from the beginning, what 
 wag done both in his conception and in bis natiuicie , he wpiteth 
 alfo of the birgine Marie, All which thinges werecommitted to 
 writing not becaufe oftheir perfon, but becaufe of Chꝛiſtes per: 
 
 fononelp. Inthe Epiltles of S, Paule there is nothing come 
 
 mitted to memoꝛie of che Saincts, but allıhinges found plain: 
 Ip of Chzitt. For God bath fo opdained , that all men mutt des 
 Part vend 
 
AND TRVSTING IN HIM, 433 
 
 pendon that one man Chrift, mutt hope in hint, mutt repofe Allchacwil 
 cheir truſt tn bim, if thep vefire to be ſaued, for he alone ig fet be faued 
 foꝛth of God te be areconciliation fog vs , as Paule ſapth Rom, ™* depend 
 3. Ditherto one hath cleaued to this faince , an other to that, one at Ks 
 choſe to bimfclfe S. Warie, an other S. Barbarie, and di: * and 
 uers fectes and fortes of religion did flourifh, But Chait wag truft in him. 
 inno price „for bis name onelp remained. Tle had manp inter · 
 ceffours, all which being neglected we ought to haue cleaued 
 snelpto Chit, Dereupon S·Paule fapıh , that che Goſpell 
 was promiled of Gov by the Pꝛophetes concerning his fonne. 
 He reduceth and bringeth it ince fuch a freight, that inthe Got: 
 pell nothing ts of anp importaunce which concerneth not Jeſus 
 Chr. De chat knowerh this, let him giue chankes to Goo, that 
 be knoweth where be map fecke for confolation and helpe,and in 
 whom be map repofe bis truſt. 
 Cit in this dayes Golpelll ts fer forth onto vs, chat he is 
 conuerfaunt in the myddeſt of the people, and Dyamerh all the 
 woꝛld unto himfelfe with his gentlenes and fweete Doctrine,that 
 thep mape cleaue bnto him intheirheart, that thep mape com: 
 mit chemfelues to his qoodnes , and hope that they all obtaine 
 of him both {pirituall and coꝛpoꝛall good thingess Neither 
 bothe be recetue any thinge ef them, vpon whombe beſtowech 
 benefites , nap be obtainech nothing of them but ignominie anv 
 fcorning , ag ig declared in this tert. A benefice proceedeth from 
 him, for which be recetueth a mocke andreproch. Nowe the Why ¥ Gof- 
 Golpell ig preached and offered: to: the whole wold, that we Fc! is prea- 
 map learne to know this man well „and how we mußt be mane ©” 
 Chiang , andnot bow we muff be made good. Other treae 
 tiles befpde the Gofpell teach of thofe thinges , whereby men 
 map be made good, asthe waitinges of the Philoſophers anv 
 the rules of the ciuill lawe. Cheliueg allo of the Daincts haue 
 elpeciall refpecte vnto this, that men may imitate them. It be⸗ 
 longeth not tothe Golpell to make good men, but te make Chris 
 ftianinen. Fopitisfarre more excellent to be a Chriftian, then 
 an Hone and good man. AChriftian can fap nothing of bis 
 pwhe goodnes or righteoulnes , for be fpndechin bimfelfenos 
 thinge either goon oꝛ righteous, but he mutt flie tothe rightes 
 oulnes which ts anothers , and which commech onto him from 
 an other, Pereupon Chik is ſette forch unto * — a conti⸗ 
 
 eli 
 
 
 
454 A SERMON OF CLEAVING TO CHRIST 
 
 nuall fountaine , which alwapeg ouerfloweth wich meere goons 
 neg and grace, for which he rereiueth nothinge of vs, but that 
 the goblp do acknowledge fo great goodneg and grace , Doe giue 
 him thankes for the fame, doe prapfe and loue him, others in 
 the meane feafon inocking him , fuch a reward be recetueth 
 of them. | 
 AChrifian CUherefoze one tg not therefore called a Chnittian, for that he 
 whereof fo woꝛketh much, for there is an other thinge, which is caufe heres 
 called, of, namely fo2 that be receiuech and dꝛaweth from Chritt, Ifone 
 receiueth nothing anp moze of Chai, neither ts be any moꝛe a 
 Chꝛiſtian, fo that the name of a Chꝛiſtian commeth onelp bp res | 
 ceiuing, and not by giuing or Doing. Tf thou thinke that becaufe 
 ofthp workes and deedes thou art a Chꝛiſtian, thou batt cuen 
 thenloft the name of Chat. Good morkes ın deede are to be 
 pone, counfell thereunto ts to be giuen and recetued, butno man 
 is therefore called a Chꝛiſtian, neither is anp therefore a Chꝛi⸗ 
 ſtian Tüberefore tf any will moze inwardly wepe this name, 
 in this refpece onely a Chꝛiſtian is to be acknowledged, inal 
 much as be receiueth of Chrift alone. Cuen as one ig called 
 white of the whitenes that is in him, blacke of the blacknes, 
 great of bisttature : fo a Chꝛiſtian ts called of Chit, whom 
 be hath in himſelfe and of whom he recetuech that which ts goon. 
 jRow tf one be named a Chrittian of Chritt , be taketh not that 
 name of bts owne workes , whereupon it plainly alfo folowerh, 
 thatno man is mabe a Chrifktan bp workes. Ahich tf it be 
 trite; ag it is true and cerkaine, tt hall folow that Divers and 
 Secs poe nothinge pertaine to ‘the name of Chrift, neither doe 
 make a Chiftian, Tüherefore thep which preach or teach inthe 
 Church,and oꝛdaine preceptes, workeg, and Decrerg, are decei⸗ 
 vers; who albeit they precenda Chꝛiſtian name, per profite thep 
 nothinge , for vnder the colour of that name thep endeuour to. 
 burden and oppres bs with commaundements and workes. OF 
 wmorkes; giving thy ſelſe to fatting and prapers , thou mapeft 
 be calles abſtinent anv tempera, but bp no meanes a Chꝛiſtian. 
 F 02 although thou dideſt laye all chp workestogither , pea and 
 ioynedſt che works of alt ocher to thine, peeneither fo batt thon 
 Chik, neither art chou therefore called a Chꝛiſtian Chaiſt ts 
 acertainesther more excellent thinge/ then either thelawe'o2 
 mang trabition , Ihe ig * ſonne of God; who is readyto gine 
 3 onelp, 
 
AND TRVSTING IN HIM, - J 435 
 
 | onelp, not to receiue: when ag Namluch a anethat Ido receiue 
 ot him, Jhaue him alle, whom if x baue, Jam bp oon right 
 called a Chꝛiſtian. 
 
 Moreouer,the Golpel preacheth Shit alfa tobe the greateft 
 and molt highly exalted perfon in the world, not that he doth ter: 
 rilie men, but that be pouretl forth all earthlp anv heauenly 
 good hinges, fo that allinen mutt truſt in him, mutt haue their 
 — boperepofedin him , and alwapeg receiue onely of him, Tf anp 
 
 ſynne terrifie mein mp conlcience,and the preachers of che lawe 
 endenour to belpe me with their workes „thep Mall preuaile nos 
 thinge with me. Forthen Chr alone can belpe and none be- 
 {pve bim, pea others make the cafe woꝛſe, whether it be Pe⸗ 
 ter , 02 Paule, op the bleſſed virgine Marie her {elfe the mother 
 of Gon, For Chik onelpperfourmerh alithinges, who in bis 
 word, declareth that if J beleeuc, mp ſynne ts forgiuen me free: 
 Ip, without all both worke and merit , by pure grace through 
 fapthin Chri. Mhich word when F hall recetue , J receive 
 alfo comfozt,chat mp ſynnes be forgiuenme as well before Gov 
 ag before men; andTi therefore giue thankegto Gov through 
 Chrikk which giuech the holp Shot and his grace vnto me, that 
 finne may not hurt me neither bere, nop in the lat tupgement, 
 IN feare death , and would not die willingly 5 inthis Ch rit I] 
 -thall finde comfort andremedie.,-that J ſhall not greatly paſſe 
 for Death. Tf becauleofthe wrath of God I ve afraid, be is my 
 Mediator. Andtobe briefe, he that hath noe this Chꝛilt, che 
 
 wrath of Gov alwaies remainetb autt him, and in that fate be 
 ‘franneth, X 
 
 Wiherefore he that deſireth co’ ine a glad cont cience , which A glad con- 
 de notatrainiof finne,vearh,heil anvithe wrath of Geo, mutteake fcience how 
 heede that herepofe his truſt in this Mediatoꝛ Chriſt. For he ts it is obtai- 
 a fountatiie abounding with atace, which giueth both cempozalt "* 
 and eternalllife. Endeuour thou to thinke and feele him euenin 
 thy hart co be ſuch a one theu thalt thou obtaine allichinges , for 
 he aboundeth anvoterfloweth , neither canbe but giue, flowe, 
 ‘andabound 5 tf chatthou cantt beleeue. Chen alfo fhalt thou be 
 aright Diittiaw, howbeit bp recetuing onelp of Chpittsand not 
 bp giuing. It is a verie rich and precious wozd., which Paule 
 “praplethfoareatlys heicher can be euer praple te (utfiticntlp, 
 nr pia a (omertip offereth his fonne , * un poure 
 
: 
 
 forthe: bis grace bpon all, which vee not refule to recetue it. 
 Dereupon wt mozeouer foloweth : If foe be chat.a Chaiftian 
 doeth goon workes , wherebp be theweth loue to bis neigh: 
 hour, be te not therefore madea Chꝛiſtian oꝛ righteous, but 
 be. mult needes be a Chriſtian andrighteous before, We doeth 
 good workeg in deede, but thep doe not make him a Chgiftian. 
 Che tree iningeth forch and giueth fruite, and not che fruite 
 the tree, Soe none is made a Chziftian by wozkes, but dp 
 CHUNK Fo andarıan seid na anti eat} un 
 Hereof now pe map onderftand , what kynde of people Chri- 
 ftians.be., namelp , that thep be acompany which cleave vnto 
 Chriftians Chott, and ave of one {pirit and gifte with him. Dereuponit is 
 whar they ehat all Chpittians are alike, netther hath one moze of Chik 
 nr then an other, &, Peter is not better then the Cheeferon the 
 crofle : Barie the mother of God doth not excell Marie Magda⸗ 
 len the {pnnefull woman, Chere isin deede a differencein cute 
 ward thinges and doinges, fo the workoof the holy virgin Wa: 
 rie was greater, then the worke of Marte Magdalen: Peter 
 bad a greater morke chen the Cheefe, ikthon conſider the monks, 
 ‘but we are not therefoge Cinittians, The holyvirgine Marie te 
 nota Chaiftian becaule of her great worke,for chatthe div beare 
 Chri ſo vnſpeakeable atreafure inher wombe , as Chritt him: 
 felfe {atv to the woman, which criedouto bim from among the 
 people, Luke 11: Biefled is the wombe thar bate thee, and 
 the pappes which thou haft fuckeds) yea rather, ſayth he, blef- 
 fed are they: that:heare the, worde,of God andckeepe it. In 
 which place thou ſeeſt, that be preferrech the faithfull euenas 
 boue his mother. For Chritians vo therefore beare their name, 
 cov ot becaule thep beleeue in Chat. Dotrgine anda mother aresun 
 notable names, howbeit thep ate nothinge being comparep to 
 ”*" ithe true name of abe faithfulls TAherefore we are all-alike in 
 Chꝛiſt through fateh; albeit ©; JPeterhaue attronger faith chen 
 J, peempneis as welt fapth in Chrittas bis.) For the fame 
 Chet is offered of Gov the fathervaco all companies andpeo: 
 ‚ple, whom be thathath obtained , hath him whole whecher he 
 ibe trang ox weake, for chat ſkilleth not, / The woman mentio: 
 nedein our tert, which was troubled ſo manyveares with her diſ⸗ 
 eaſe, dothe receiue and apprehend Chrilt as well as the virgine 
 Marie his mother. Htberefore thete is one Chritian ſpirite, 
 one 
 
 x d ie | 
 436 <A SERMON OF CLEAVING TO CHRIST | 
 

 
 AND TRVSTING IN HIM, 437 
 
 one ercelleth with an other inthe noblenes of bprth, ©, Peter 
 
 is enforced to call me bis brother, and Jagaine deare be bolve 
 
 to call bin my brother. Dea Chꝛiſt himlelfe is touched with 
 
 care of bs, and counteth vs for bis bꝛethzen, ag be ſaide after 
 
 his refurrection to Marie Magdalen, Joh, 20: I afcende vnto 
 
 my Father and to your Fathew, and to my God and your God. 
 
 And S. Paule callech Chrift the fick borne among manp be- 
 
 thzen, Gdihereof allo he weiteth ercellenelp inthe rt Epiſtle 
 
 to che Coꝛinthians, where entreating of falle brechren he (pea: 
 
 keth thus: Take heede left by any meanes this power of yours 1,Cor.8.9, 
 be an occafion of falling to them that are weake. For if any 
 
 man fee thee which haft knowledge, fitte at table in the idols 
 
 temple, shall not the confcience of him which is weake, be 
 boldenedtoeate thofe thinges w' © .:e facrificed to idols? 
 
 and fo through thy know!edge shall the weake brother perish, 
 
 for whom Chrift died. Now when ye finne foagainft your bre- 
 
 thren, and wounde their weakeconfcience , ye finne againft 
 
 Chrift. Here chou fee, if a Chꝛiſtian be offended, 02 euell be 
 
 Done vnto him, the fame is done unto Chik. Chis theres 
 
 fore is che fumme of the whole Golpell, that we mape learne The fumme 
 fo ta knowe Chzik, thatthe name onelp doe notremapne , but of the Gof 
 that we mape knowe that all chat we haue, we baue it from Pc 
 
 him. If webe Chꝛiſtians, we haue all thinges , then God ig 
 
 our father, and we are Loꝛdes of all both beauenlp and earths 
 
 Ip thinges, which is gotten of bs bp na worke be it never {oe 
 
 great, 
 
 Thou feck nowe how farre they be from the name of Chiff, 
 which be unver the kingdom of the Pope. Chey chat will preach 
 the Golpell mu preach nothing els, befvde the onelp perfon, 
 which ig Chꝛiſt, not Warie, fo farre mutt thep be from preaching 
 the Pope o2 anp worke albeit precious.thep muf preach & offer 
 Chr onelp vnto vs, enone befpve him, Mhen now he ig pꝛea⸗ 
 chen onto thee as a iudge Cas be fhall come in the latt dap ) and 
 how that good workes are to be done of thee, for which thor 
 map be rewarded of him, ¢ thou ſhalt fo recetue tt, furelp wich: 
 out all out be fhalbe vnto thee a iudge and not afautour. And if 
 he be fo fet forth vnto thee.as be was wont to be painted, that bis 
 — mother ſheweth himber pappes , thatis properipte preach Das — 
 tan and not Chk, who giuech onely, and ar not, Chis ig 
 
 ; € tt 
 
Fi SS 
 
 438 A SERMON OF CLEAVING TO CHRIST 
 
 certaine, when thou (halt haue receiued of him, ché good werkes 
 do flow forth of their owne accoꝛd, being not compelled, as is {ee 
 forth in this dapes Golpell: wherein moꝛeouer is Beclared that 
 Chꝛiſt preacheth the Gofpell co che peoples now it ts not acom: 
 mon worke to preach. Foricis agreat bencht pate bs, that he 
 ig become our maifter and inftwiccer, that be teachech vs bp 
 what meanes wwe map come tothe knowledge ofhim, this is a 
 
 “ parteof big great goodnes and grace. Forag long as he wag 
 
 The excee- 
 ding gentle- 
 nes and bou- 
 tifulnes of 
 Chriſt. 
 
 Luke 6. 19. 
 
 here inthe earth, be: cefled not to reach, that we might altos 
 gether receiue him for the Welliag and Sauidur: and by hig 
 workes alfo did helpe andrelicucenerie one, when che cafe lo 
 required, Wyiow / 
 
 4 
 
 | 
 
 Thou kyndeſt noman inthe Gofpell, to whom helpe was de: | 
 nied, or which atanp time aſked any thinge of the Lord, which © 
 
 was not giuen him. For bow manp foeuer went buto him, that 
 were blynde, veafe lame, ficke of the pallep, bad the Dpopfie, 
 be recetued all, and helped themall accogding to thew defire, 
 and healed them of all kinves of difeales, ag Luke ſayth: Ali che 
 whole multicude fought to couch 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 perceiuech him to be 
 a bountifull and gracious man, which Hewerh buntelfe gentle to 
 the whole worla , whereupon fhe hath an affection both to loue 
 him, and to cleaue vnto him. Foꝛ the maketh accompe , foral: 
 much as be putteth awape none from bim , thatbe would nor des 
 nie ber bis goodnes, wherefore leauing all the Apoſtles, the 
 cafteth both ber bearte and confivence vpon Chott alone , and 
 thinkech thus with ber felfe: Jf I map touch but the hemme of 
 bis garment, J thalbe whole. She thought no other chinge in 
 her heart, but, certatnlp he will belpe me, if fo be that I halt 
 touch bis garment wich mpne band, pet bath the not fa gocd a 
 cozage, that the dare come before his face , he iudged her felfe 
 more bnwortbhie, then thatthe might either talke wich bim, 02 
 looke bponbim, for the knew that the had deſerued nothing, and 
 that (he had beftowed no good thinge vpon the ILo20, hereupon 
 it is that (he fo bebaueth ber felfe,the cometh bebpnde his backe, 
 fhe fallech Downe at his feete, and toucheth onelp the hemme of 
 bis garment, Jn a ſumme, here ig nothing but meere balyfulneg 
 and want of merit: here is no preparation, here is no wmorke, 
 ~ and 
 
AND TRVSTING IN HIM, 439 
 
 and pet the miferable woman promiferh her felfe much goodnes 
 from the Loa, namelp chat he would heale her, She had bin 
 diſeaſed with an iſſue of blood twelue whole peares , what coulo 
 fhe merite thereby ? how could the therefore be worthy of any 
 thinge? Meuertbelefle being vnworthie, and hauing merited 
 nothing, the notwithſtanding losketh for helpe of Chriſt feeling 
 ber (elfe tohaue great neede thereof. And this ts a true prepa: 
 ration, both to the grace and goodnes of Chri, when] feele 
 mp felfe to Land in neede thereof, and then doth it verte well fall 
 out wen thefe two come cogither,the rich and the poore, Chrik 
 and the ſynner. Butte is no (mall matter for men to be perfiva: 
 bed, thatthep are pome, and ſtand in neede of grace, For that 
 conuneth to pale verie hardly, Satan alfo doth not futter it, but 
 alwapes dꝛaweth men backe to workes that thep map nor come 
 fofarre , as cochinke that hep haue neede either of the grace o2 
 mercy of Chꝛiſt. bet 
 
 Chetertaffirmeth chat the woman was difesfed with an tue The woman 
 of blood twelue whole peares, and had (pent all her fubftaunce difeafed with 
 vpõ phifitians, and that the moze medicines the tooke, the woꝛſe ?n iſſue of 
 aiwayes the wag, Luke and Marke do not a litle exaggerate and °°" 
 amplıfie it; whereby they both ſignifſie tharthe moze workes 
 be preached , fo much the worſe is tt wich vs, and that there com: 
 meth nothing vnto bs cherebp , but a continual multiplying of 
 oureuell, Dur confcience can not be quieted with workes , for 
 albeit fome fpnne be dꝛiuen out of the confcience, forthwith there 
 is another,pea the remedy and work oftentimes do make {pnne 
 in vs, where theretsnofpnne, vntill ſuche time as we come to 
 Chritk, cuz as tt was t this woman, which had bin fick ſo long, 
 neither bad the bineuerbelped, if the had not come to Chꝛiſt, 
 of whom fhe obtainech helch without anp workes , giuing him 
 nothing , but receiueth oncip of him, and ſuffreth to be giuen bt) Continual 
 tober. owe here is alſo declared, how the woꝛde of God is preaching of 
 dapipto be handled , and without ceaſſing to be vꝛged, for there the word of 
 arc as pet almapes found fuch men, as baue verie troubled and God PH N 
 afflictev confeiencess Foꝛ this womanis atppe op figure of all" 
 men, which are diſeaſed with an iſſue, that is, which feele there 
 fonnes, the fue whereof doeth alwapes runne , neither can it be 
 ftaped, foxfleth and blood doech no otherwife , then tt is caried 
 with it omneluff and deſire. Nowe tf chat feeling of (pnne be: 
 
 E tity 
 
Das 
 
 440 A SERMON OF CLEAVING TO CHRIST. 
 great, thofe wretches came foꝛth and endeuour tohelpe them⸗ 
 
 ſelues, then one taketh this worke in hand, an other that, and 
 pet preuaile they nothing from hence fo many orders, fa manp | 
 
 monaſteries haue ſpꝛong, hereupon fo many and fo great works 
 
 haue bin inuented, that hep are almoſt without number. har — 
 
 was the caufe of all thefe ? furelp euen the fpnnefull confcience, 
 For we haue thought to ſaue our foules bp thele , and to be deli⸗ 
 uered wholp from all ſynnes. But Chꝛiſt was not there prefent, 
 
 for we would give and not receiue, Ciberefore our cafe became 
 
 alwayes woꝛrſe; ag tt fell out alfo with this woman, whoit fhe 
 had tried the helpe of all Phiſitians, neither pet fo could the 
 fpnde, whereby he might be bolpen. So we alfo beleeued all 
 Phiſitians, for whatloeuer euerieone brought, that we byand⸗ 
 by receiued, And was it anpmeruell? for we defired to be bea- 
 led and te haue a glad conſcience. Che Phiſitians are the prea: 
 
 chers of the Lawe: noweif anp delired to be deltuered from 
 fpnnes, what did thep onto him ? thep gaue him, wherebp be 
 became onelp weaker and feebler , whieh furelp we baue ſeene 
 and felt to our greateuell, namely, bow thep would haue men 
 to be iufiified by workes, & by them to be deltuered from ſynnes. 
 But it profited nothinge, for we were almapes made more 
 weake againſt ſynne and death , fo chat there ig neuer found in 
 the earth a moze delperate forte of people , then Sacrifpcing 
 
 Prieftes , Donkes and Ceftaltvirgines, and thep whatſoeuer 
 
 they bp that teutt in yokes: tf there did buta title byle ariſe b- 
 
 pon them, byandby thep muſt runne tothe %oticarie, then ig: 
 fuche trpinge of medecine, ſuche running and half, as though 
 
 thep bad nowe breathentheirla&. Meither isany fo afrapd of 
 
 the laff itudgement as this people. Thich chen thep verie welt 
 them, when thep fo deale with woꝛkes, that thep reif onelybe . 
 
 pon them, neither doe perferuer confkant in anp worke, ant 
 
 the more workes they doe, fo much wopfe is their cale, fo much: 
 
 moje are thep call votune in mynde and become moze defperate, 
 fo that it falleth out withthem as with this woman, 
 
 It ig abverie goodly fimtlitude, which map moff fitlp be ap» 
 plied to vs: for we do not onelp beftow tempoꝛallthinges, but 
 
 our boop alfo bp fafting , chaftifing „and bearing other hard and’ 
 intalerable burdens, lo that ſome haue thereby becomg mad, and 
 
 deſtitute ofall ſtrength. vea ¢ at che laſt lok their life, — 
 £ 
 

 
 
 
 AND TRVSTING IN HIM. 441 
 felfe haue bene fuch sone; and baue without pout more relorted 
 
 to medicines then many other. J could not atteine fo farre, asto. 
 
 leauethe Popes law. Itſeemed a hard and alore matter vnto 
 me to eate fleth onthe frivap, D good God,how hard aching was 
 
 A hard thing 
 
 to foifake pa 
 
 itto me , before Jdurſt attempt to doe that? Thereforcif any piftcic being 
 will be deliuered from {uch thinges,and contemne the traditions once entan- 
 of the ope, truely he mu haue a ſtronge foundation of faith, sled there- 
 
 which ifbe ſhall not haue, let him looke about him againe and a- 
 gaine before be attempt it. Fo2 if faith be wanting it will fal out 
 with vs ag with this woman, who had ſpent all her ſubſtance vp⸗ 
 on Phiſitians, amending nothing, but rather waring worle and 
 
 tworfe 3 In like maner all our workes, labours ¢ endenours hall 
 
 be loft,all our obedience, with all opders or religions, and what: 
 foeuer we baue beſtowed therein hall be in vaine. Dowbeit if we 
 haue faith,we thall at the laft (ee the decrees of the J9ope and po- 
 pith Biſhops to be nothing, becauſe of which before we trembles 
 and were troubled, all which did belpe vs fo much , as the Phil 
 tians did that good Woman, mwbich bad beſtowed all her ſubſtance 
 and riches,pea and ber boop alfo,that fhe might be healed, Dow 
 manp kindes of medicines and ſyrrups thinkeft chou did that 
 woman ble how weake, feeble, ficke was fhe oftentimes made 
 with chem + peatf the might haue bene bealed , tt map ſeeme the 
 would haue taken any medicine, howbeit it profited her nothing, 
 fhe was afflicted with her diſeaſe the {pace of twelue peares. Dow 
 therefore is ehis milerable woman at the laft helped ? Then fhe 
 did Tight bpon aman whole name is Chꝛiſt, and put ber hope and 
 truſt in bim,fhe was healed. But who led her torhat man ? with- 
 out Dout not the Phiſitians. Foꝛ if our Preachers ſhould preach 
 Chꝛiſt, the marchandize of the Pope togither with bis decrees 
 mould be nothing fee by, but rather the beardit of fome that wag 
 alfo reftozed to health, who told her without douting, that there 
 wag a certaine man,whom his parents hadnamed Telus, which 
 ig agentle and good man, which belpeth euerp one, and fendeth 
 away none from him whom hebelpeth not, and therfore ts with: 
 but dout {ent of Ged, chat he map helpe all, Which the woman 
 hauing beard the teaueth the Phiſitians, andmaketh haft unte 
 Chk. 
 
 So alla at this dap it fallech out : Not Chꝛiſt, but workes on 
 
 dp are preached.doe this opthat, neuerthelesitig ſppꝛed among 
 
 with. 
 
442 A SERMON OF CLEAVING TO CHRIST 
 
 the people what Chꝛiſt is,what we mutlooke fo2 of him, e that 
 Thetrue He alone muſt do all chings without our workeg or merits, Chis 
 pei: 1 report being heard, we follow him, and lap bp thefe words inthe 
 jeth from depthot our hart,we leaue the phifitians, nothing regarding the 
 thetraditios Waeachers of the law and works,02 their commaundements and 
 ofmento traditions, but runne with all defire of hart to chis man, which ig 
 faith & truſt Cpr , faping to che Pope: if Imuſt recctue onelp of Chil, 
 in him alone pow vnwilely haue I dele, that Jhaue turned fo much vnto thee? 
 farewel therfore D pope, farewell pe beloued Bilhops,Tneede 
 no more pour medicine, workes and merits, precepts and lawes, 
 pe baue gricued me long enough with chem , I haue gotten one, 
 which beftoweth vpon me freely, whatſoeuer J payed full veare 
 for bnto pou before: he giueth chat bnto me without workeg and 
 merits,for which J was fatne before to beftow mp body, ſtrength 
 and helch,and pet could not obtaine it, Fare pe well’, Iminde to 
 come no moze to pou hereafter. Chꝛiſtians therefore are made, 
 not bp the Decrees of the Pope, not by workes, not bp the ordi⸗ 
 nances ofmen,but by the grace and goodnes of Chꝛiſt. 
 Weimult fie Aherekore ifthoubat a diſquieted and a troubled minde ans 
 sntoChrin Confetence,fo chat thou art afraid of ſinne, dꝛeadeſt death, oz haft 
 in our di. ſome dekect otherwile, get thee to chat man, ¢ confelle what thou 
 ftreffe. wanteft,callbpon him, then ſurely he will helpe thee: poure out 
 thp hart before bim,as the 62. Plalme fapth , and (ap thus vnto 
 him: beholge bere is an emptie vellell which greatly needeth 
 wherwith tt map be filled, veleech thee, D my Low vouchfafe 
 to fill it, N am weake in faith,7 pap thee to ſtrengthen me, I am 
 cold in charitie,vo thou make me thot, and feruent,chat mp lone 
 map ertende vnto mp neighbour , J haue no firme faith, neither 
 can Jſometime truftin God,D Lord belpe me,and encreafe mp 
 faith and confidence: inthee haue J repofed the treafure of all 
 9008 thinges, Jam pooze,chou art rich, and therefore didſt thou 
 come, that thou mighteft haue mercie onthe poorꝛe: Jam afin- 
 ner, thou art righteous, pea 3 baue abounvance of finnes, butin 
 theeis all fulnes and grace. Then thou halt once haue learned 
 this,the Popes oꝛdinaunces Mall not mare thee, by which thou 
 getteſt nothing, but conſumeſt all that thou batt, like as this wo⸗ 
 man did. Chen wilt thou ſay: J will choofe tomp lelfe him, of 
 whom J map receiue, vnto whom J neede not give anp thing. 
 Che other Cuangelifts write concerning this woman , that 
 
 | after 
 
 
 
AND TRYSTING IN HIM, 443 
 
 after fhe was healed, Chꝛiſt perceiued vertuc to haue gone out of 
 him and turned him about in the preale, and afked who had tou: 
 ched him and that bis Dilcipleg made aunhwere,thac the multt- 
 tube did throng & thault him,but that the Loꝛd would not be con: 
 tent wich that aunfwere,but ſayd: fome one hath touched me:for 
 I percetue p bertue is gone out of me, know that Come one bath 
 receiucd fome thing from me. All which the Lorde therefore did, 
 that the faith of che woman might be thankefull unto him which 
 be would therefore haue made mantfett before all the people, for 
 that nothing ts more acceptable vnto him, then that we belecue 
 and truft in bim.¢ alle thatthe Lode might bp this miracle con: 
 firme the faith ofthe Ruler.cCberevope Parke ſayth, that when 
 the woman vnderſtood thatthe Lord knew of ber. the feared and 
 _trembled,and came and fell Downe befoze him and toide him the 
 whole truth, bow it fellout with ber: whereupon che Lon doth 
 deliuer her and fapth ; Goein peace, & be whole of thy difeafe. 
 Were noc thelelouing wordes ? what great toy dio the waman 
 take bere,when as Chattt had delt fo bountifullp with her ? Thig The frute of 
 ‚iop and peace all thep obtaine, which repofe their whole hope and "Us hope in 
 truftin Chpk Jeſus. Ahere this top thall besforehwith workes 
 mutt needes follow, which map ſhewe forth this ioy: as alfo the 
 faith of this woman muſt needes come tolight, For agfoone ag 
 the had receiued of the Lord, the confeflen before all the people, 
 neither was the aſhamed to declare, that ſhe had receined fomes 
 thing ofhim , for which notwithtanding he had giuen nothing, 
 JNow,Godrequirech ofvs thele works # this giuing of thanks, 
 to wit,that we confes ¢ declare before all men fuch good things, 
 grace and benefites, that othersaallo map be brought vnto him, | 
 @ fuffer a benefice to be beftowed vpon them,as it was bere done, 
 Cibherefore Chꝛiſtian life enforceth me to doe good bute others 
 alfo, euenag God thꝛough Chri hath pone good bntome, but 
 therebp am J notimade a Chriftian, asthe moman bere ts not 
 healed bp her confeflion, for the was healed before anp work and 
 confeflion, but after (he had recouered her health, the confelleth 
 Chrift,and prapferh him,euen tothe commoditie and converting 
 of others, THe alfoinafmuch as we are Chaiſtians, doe fo liue, 
 that one belpeth and pleafurcth an other in what thing foeuer be 
 ig atanp time able, And agthis woman was healed before all 
 wozks, ſo we muſt be made Chriftiang befoze me poe anp worke, 
 
 
 
The prea- 
 ching of the 
 Gofpell is 
 
 contemned 
 
 444 A SERMON OF CLEAVING TO CHRIST, 
 
 Asthe Golpellis {et before our eves in this woman: fo ig it 
 alo {et forth in the Daughter ofthis Ruler. Chis chiefe ruler of 
 the Sinagogue, whom Marke calleth Jairus, had a trig faith 
 and confidence, that Chri would raife vp bis Daughter, For 
 vnles he bab bene of thatminde concerning Chott, be had not 
 come onto him,neither had defired {uch a thing of him which er: 
 seeded the power & rength ofnature. Ciberefore by this praps — 
 er be ſhewed his faith, which faith being percetued, the Lorde 
 could not but graunt bts defire , wherefore rifing forthwith , be 
 went with him, ¢ in this going this hiftorte of the woman came 
 to palle, which hav bene difeafen of an iflue of blood twelue ° 
 peates,as we haue now hearde. hen therefore the Loꝛde was 
 entred into the Rulers boule, be fawe che minftrellg and the mul: 
 titude making noplewhich were there according to the lawe of 
 Moſes, and did founderhe trumpet and pipes asin our cunttic 
 thep ringe the bellsto gather the people togither. Buche com: 
 maunded the multitude to go forth, faptng : The child is not dead 
 but fleepeth. And they aught him ta ſcoꝛne and mocked him, 
 CUhich giuech bs to vnderſtand, that when itis preached, that 
 Chꝛiſt ts he which ſaueth, that our works preuaile nothing, then 
 the world can not conteine tt felfe,buc that tt fcoxnech € mockech, 
 
 and counted for tt cannot be perfuaded, that Chpt doch helpe and fuccour, ee ⸗ 
 foolifhnes, uen as this people without all vout ſayd after this fort: Beholve 
 ofthe world what an ercellent Wailter anda goodly Philitian he is, what 
 
 could he haue bolpen, which knowerh not pet, what itis to fleepe, 
 
 ‚and what ta be dead? Chis title muff needes remapne tothe Go: 
 Apellinthe world , char che preaching thereof is counted fooliſh 
 
 and contemptible, For Satan cannot abide, that honour ſhould 
 be giuen to this Golpel before the world, fo it bringeth but final 
 commobitie tobis kingoom , which foralmuch as he percetueth 
 full well , be practizseth all craftes and wiles , that he map either 
 altogither binder it, or at the leat make tt to preuatle litle with © 
 them that be his, whole hartes he bath wholp blinded and poffel: 
 fen thatthelightof the glorious Gofpell of Chait Houlde nor 
 
 ‘ine onto them,as S. Paule fapth 2,002.4. 
 
 Neither pet can it be that this preaching of Chꝛiſt ſhould not 
 be frutefull,forafinuch ag it ig not bettered in baine:for albeit it be 
 recetued but of afew, that doth not greatip Rill, (then theres 
 fore Satan perceiueth anp thing to be taken frompim, and ei 
 
 that 
 
| AND TRVSTING IN HIM, 445 
 
 | chat preaching is oꝛdained plainlp againt bis kingdom, he doch Satan a moh 
 without veläp purfue it, conteinne it, and allaile it on euerpfide, SCONE 
 that cuennow be is fierce and rageth in the whole woꝛld. Foꝛ the preaching of 
 Golpell of Chritt ouerthroweth whatloeuer the woꝛld and Sa: the Gofpell. 
 tan delight in,and whatloeuer to the morloe feemeth moſt holy € 
 
 | gooplp, Far the woꝛlde tmaginerh to it ſelfe ſuch a God, ag bath 
 
 tegard fo our Good wozkes,and will be pleafed with the erecting 
 
 |. of Mafles and vigiles for chenrthat are Deparced; with Rofaries 
 
 as thep callthem,babit,fhauing,and whatfoeuer other crifles are 
 
 pled in the Papacie. Row ifthere come any which bꝛingeth the 
 
 Gofpell,and inuepech again chele vaine copes of the Pope, and 
 
 fapth that thep are nothing worth, but are meere deluſions, inaf: 
 
 much as thep are repugnant to Chꝛiſt and the Scripture, beis 
 
 counted a moff wicked felow, and therefore muſt be punithed,he 
 
 ig repꝛoued as an heretike and afenucerof the people: fo that 
 
 thep burſt forth into great woꝛdes and fap: wilt thou gauerne all 
 
 _ the whole world ? dooſt thou thinke thy felfe the wiſelt man chat 
 
 isꝰ? and were our forefathers fooltf and without all vnderſtan⸗ 
 
 ding! manp bolpmenhaue done cheſe workes, and haue preachen 
 
 okthem, and wilt thou come, and turne them all ta nothing ? thou 
 
 halt not dae it, Then rage and furie begitneth, pea perfecuttoy, 
 
 | Hlaping any murdering , and the Deutll witt(eeme to baue a futk 
 
 | taufe, howſoeuer the matter goeth. Thus much thal fuffise at 
 
 | this time concerning this tert. Now pe mult take efpectal heede, 
 
 | 
 
 | 
 
 ‘that out of the Golpelts ye learne chrougblp,howallchings con- 
 Aft inthe onelp perfor whoſe name is. Chriſt, am lay vp this in 
 the depth of pour hart, that a Chꝛiſtian hach bisiname of Chꝛiſt. 
 _ Fox T knowhow much it auaileth boch in tentation and in ad⸗ 
 Lerlitie ta held char fat, Let pa now bp paper call fog 
 | the grace of Gob, that at the fait we map with 
 mee mot earneit ——— 
 
 rs ” ” tree ri4 
 | Ka Ehritiianitie, >" 
 | PIE WON YORI Wee pe? 3 vaio Ä — 
 EB noch dsid jun ¥D,296NFi atlvir9s) 
 GU) ,2 | isigt en OCs Seige ge eH ith 
 bh 4 NILE 3 
 
 
 
446 nie 
 5B ORO SO ROR RO 
 
 » 
 . — “ * 
 
 „13 
 
 LESLIE 
 
 A SERMON OF D. MAR- 
 
 TIN LVTHER VPON THE GO- 
 SPELL ON SAINCT THOMAS DAY, 
 
 Verfer4. ale 
 
 25. 
 
 CONCERNING THE WORKS VVHICH 
 
 Chrifthath wrough for vs, wherin is cons 
 tained a moft fweete confolation a- 
 gainft the Law, Sinne, Death,’ 
 
 andSatan. - | 
 
 Ich. 20. 
 
 
 
 
 
 9 Homas one of the twelue, called 
 fx Didimus,was not with them whé 
 ro Tefüscame, es Bog enaersede ie 
 29 The other Difciples therfore fayd 
 we haue feenethe Lord; but hie faid 
 vnto them : Except I fee in his hands the print 
 
 _ ofthenayles,and put my finger into the print 
 
 26, 
 
 27. 
 
 28, 
 
 “ofthe nayles,and put mine hand into hisifide, 
 
 I'willnorbeleeueit! 99). 
 
 ‘And eyght dayes after agayne his Difeiples 
 
 were within,& Thomas with them. Thétame 
 
 Iefüs when the dores.were fhut, and ftoode in 
 
 the middes,and fayd: Peace be vntoyou. 
 After fayd he to Thomas, Put thy finger here, 
 and fee myne handes,& put forth thyne hand, 
 and put it into myſide, and be not faithles, but 
 faithfull. vy 
 
 Then Thomas aunfwered and fayd vnto him: 
 
 - Thou artmy Lordandmy God. 
 
 29 lefus 
 
CHRIST .HATH VVYROVGHT FOR VS, © 447 
 
 29. Iefus fayd vnto him: Thomas becaufe thou 
 haft feene me,thou beleeueft,bleffed are they, 
 that haue not feene and haue Bir: 
 
 The fumme of this Gofpell. 
 
 7 Homas doth not beleeue that Christ is rifen fromthe 
 dead,but when he [eeth and feeleth hım. 
 
 2 The Difeiples beleue not without manifeft fignes.But 
 
 bleffed are they that haue not feene, but doe beleene 
 the word onely. 
 
 3 Itisagreat matter to know Chrift God and man. He which 
 attaineth to this knowledg of Chriſt ‚feareth neither [inne nor death, 
 neither the demillnor hell: briefly he is quiet from all anguifh & ten. 
 tation. For he hath a greater and mightier then he which ws inthe 
 
 world,as Iohn fayth in his firft Epsftle chap.4. 
 The expofition of this Gofpell. 
 
 Know nothing moze certaine concerning S. Chas 
 I SSP) mas , thenchat which this Gofpell mentionech of 
 Sa him. Deber things which are wpitten of him in the 
 
 + & ) booke of Legends, are moft impudentipes, And 
 STAR albeit thep were partly true, pet haue thep no au= 
 usa te make va any thing the better, TUherfore we wilt 
 leaue them bntouched.& ſpeake fomething of this Golpel, which 
 fhal be moe profitable neceſſary for vs then all thole Legends. 
 CThe former part of this Gofpeil fell out about the euentpoe of 
 the Paſſeouer‚; when two had returned from Emmaus; ¢ ſhewed 
 vnto the other Dilciples.thatthe Loꝛde wasrifen againe, Che 
 latter part fellout the eight day alter the Palleouer . Deis mer: 
 uelous bom comfortable this Golpell ig, thewing vnto pou, the 
 frutes of faith, namely peace,andiope, as Paule fapth Rom, 5: 
 being iufttfien therefore bp faith , wehaue peace toward Gov, 
 through our Lord Felis Chꝛiſt. But now we willentreat in few 
 woes what this is that the Lord ſheweth to his Difciples his 
 handes and bis feete, whereby ig declared vnto bs,what comma: 
 
 
 
448 - « A SERMON OF THE YVORKES 
 
 ditie we haue by Chꝛiſt, whereunto he profitech os, and what we 
 mutt loke for of him, Te is engrafley inthe harts of all men as ie 
 were bp naturesto haue acerten wil to be honeſt € godly, ¢ euerp 
 one thinketh how be map come to faluation,wherby tt hath come 
 to paffe that one bath inuented this thing,an other that, being be- 
 rilp perſuaded, that thereby he ſhould make Gon faucurable unto 
 him, and obtaine beauen, but none (uch at anp time bath ſtoode in 
 P right wap,foralmuch as all auc had this drilt, that they might 
 procure Gods fauour bp deedes and good workes. Notable Do- 
 ctoꝛs allo and holy fathers baue Written # taught manp things, 
 how we might attaine vnto godlines. About this thep haue mtfe- 
 rablp troubles them felues but ag we ſee, and ca our notable loſſe 
 haue felt.thep baue done litle. Therefore ic is exceeding necel: 
 farp,that (ome found knowledge be bad. bereot, wherbp we mutt 
 endeuour to true godlines, foꝛaſmuch as it is a thing of no {mall 
 impoztance, Foꝛ he that is deceived here, losech the ſumme and 
 chiefe point of all Chrilkianitie : hereof therefore we muſt nome 
 fpeake ſomewhat. | | | 
 Truerichte., True € found righteoufnes conſiſteth not in our omme works, 
 oufnes sob UU inthe works of an other, Take an erample hereof: Dne buil⸗ 
 tained, nor Deth temples, an other for religions fake goech to ©, James,te 
 by our owne Qquifgrane,to Rome,to the holp fepulcher, the third pineth him 
 workes,but felfe mich kaſtings, prapech, meareth acowle, goeth bare foote, 
 
 by the works 
 which Chrift 02 Worketh fome other (uch worke whatloeuer it be, the ſe are our 
 
 hath owne workes.God hath not commaunded them, but men and bys 
 wrought for poctites,tuttifiers of chem felues haueinuented them, and haue 
 vs thought that they are precious good workes , and greatlp eſtee⸗ 
 
 med of God fweetelp perfuaving them ſelues, charthep arebp 
 them neliuered from finnes , and that God is pacified towards: 
 them. But theſe workes cholen of their owne proper will, are no⸗ 
 thing worth at all,neicher can Fand, fozalmuch as thep proceene 
 not of faith, yea they are ſinnes,as Saince Paule ſaith Rom.14. 
 VVhatſoeuer isnot of faith,is finne. Theſe our woꝛks therefore 
 are defiled and oncleane inthe fight of God, pea he doch abhorre 
 ann loathe them. Aherefore tf we will haue to Doe with Gov, we 
 muf not alcend trufting to our owne workes, but to the woꝛkes 
 of an other. But which are thoſe workes of an other, chat are ale 
 lowed of Gov? Truely the workes of our Lope Telus Chꝛiſt 
 whom God the father fent downe frombeauen, that bp his death 
 
 and 
 
CHRIST HATH WVROYGHT-FOR MS +. 449. 
 
 and paflion he might ſatisſie for our finnes, Chis fatisfaction fel 
 out vpon this occaſion: Ällewerefubieerto great naunger.gries The mife- 
 uous tprannes had power ouer bss which day and night wichout abe cafe 
 ceafing div vere vs. The law which Goo gaucunomandidurge,., before 
 bg,and required manp thinges ofbs, which we were not able to ne was deli- 
 performe,ano therefore iticondermnedins. Sinne alla did lye vpon uered by 
 bs as a heauy burden which chelawe Did oftcimes make greater Chrilt. 
 ¢ greater. Death went abouttodeuonr bs, inaſmuch as it is the 
 wages offinne, Satan alfa endeuouted to throw vs Downe heade 
 long to hell, tnafmuch ag be would puuiſh vs foꝛour finneg come 
 mitted : all chinges were full oftrembling and anguiſhh. 
 
 God taking pitie bpon this ſo great calamity, fenthis only be: 
 gotten fonne, and that of bis mete grace eqoobnes, without our 
 delertythat he might deliver vs out of fo great tprannte; which he 
 mightelp did after this forte »Ipefarisfien chelaw,and fulfilled it Chriſt hack 
 perfectly. Foꝛhe doued Gon with alkbis heart, and with all his fullicd the ; 
 Toule,¢ mith all bis ſtrengch: he loued his neighbour alſo ag bit ·pi 
 felfe, tn thefe thewhole law and the PProphetes do conſiſt. Howe,‘ ern. 
 whatſoeuer Chritt did it confiftedinchele two, He loued God, in ome death 
 afinuchias he obeyed bis will, be tooke vpon him the nature of and. vanqui-. 
 man, and performed inal obedience thofe chinges that wereien: Med Satan. 
 iopned himofichesfather,as Paul faith Phil. 2: He became obe- 
 dientto thefacher vntothe:death; reuen the death of the crofle, 
 Secondly he louen his neighbour:foꝛ all p workes which be did 
 inthe earth;tended vnto this end, that be might therby profit his 
 neighbeur and therefore he ſo loued his neighbour, that he euen 
 pied faz him as he ſaith himſelfe to his diſcinles Joh. 15:SGreater 
 loue then this hathnoman,when any man beftowerhhisihfe for: 
 his frends:S. {Patil doth moꝛe fetforth thiss laping,for bis ene⸗ 
 mies.whenbe writech thus Ram.5:Bur Godferterh out his loue: 
 towards vs,feeing that while we were yet finnersChriftdied for. © °°" 
 vs Foꝛaſmuch then as Chaiſt hath ſa fulfillenplam,utcoulonoe ,- 
 accule Himsneither was ſinne of any force mich bimi beferbpom _.. -..., 
 tt, and did pꝛeuaile oncritjandfwallomenitbp, temasenfogced, os n.. 
 tobe extinguiſhed of him , no otherwiſe then afparke of ſire in ~ 
 the moſt wide fea, sop in him was nothing but mere righteouſ⸗ 
 nes. Death alfo came, and went about to deuour him, It deuou⸗ 
 red him in deede, but ic couln not digeſt bint, it was enforced; 
 to peclobimbp.agnine; pea and WEHREN 
 
 eds 
 

 
 450» A SERMONIOF THE VVORKES VWHICH 
 
 commoditie to Death); for: the cafe being quite altered, Ch UT des 
 =o \ poured Death it ſelfe Foꝛ it hav fer upon him, again whom ip 
 Gad no right,fogafmuch as hot awhit ot ſinne did appeare in him. 
 
 TUhere linne is not, chere death hath nothing to doe as Sainct 
 
 aan Paule ſayth 1. Coꝛ.r5: The.ftinge of death is finne, with this ie: 
 vy cokullecbjotherwife it houlobedutt; and haue no ſtrength Satan 
 alſo made a triallof his ſtrength in him, but in vaine, and to bis! 
 owne griefe, for he layde handescon him, with whome he had no⸗ 
 
 thing todoe, Che wꝛeich was cuercome in this conflict and went 
 
 awap wich ſhame as Chpitt{aprby Joh. 14: The Prince of this: 
 world commeth and hath noughrin me. Hell alfo oid open bis: 
 mouth and would.baue deuoured Chꝛiſt but concrartwife tt was 
 devoured of him. And ſo in this conflict che Law, Sinne, Death, 
 Satan ano hellwere vanquiſhed; auer all which be schmripdenge 
 aed! fiw! ‚glorien wich great pompe as Paule fapch Cols, : 1° © 
 Thebelee- > Allthele. thinges were not onelp done for ouir-commonitir, but 
 ucts'by faith alſo ikwe beleeue inthis Lowe Chu; they ate giuen vnto vs. 
 enioythe For whatloeuer he hath tt ſeruecth for bs, peabe him ſelfe is 
 
 pee 2 ours, as Paule fapth Rom,8, God {pared not his ownefonne, 
 
 — 
 — — albthinges alfor · So that Imap boldly glorient all victopie;! 
 which be obtained ouer the law, fimie, death, the deuill, and map! 
 
 chalenge to my {elie all hig workegy cuenasif chep were mpne — 
 
 owne, and Jemy felfe had done them’, fo that J belecue in: 
 Ehik. Diherwife his workes: Hall profitte me nochinge at’ 
 all, tfchep were not given onto me. Theſe are the woꝛkes of: 
 an other which doe commende vs Before God, andfaue vs Dur’ 
 owne thorkes fhall vee nothing y weave weaker, then that we! 
 can reſiſt euen the leat ſinne, fo farre ts it of thative are able to 
 
 How aChri- encounter with death, Satan, and hell. Therefore when the 
 
 wre may no ¥ awe thall come; andaccufe thee, that thou dooſt not obſerue 
 forchin (ig tt» ſende it vnto Chpiths and (aps There is that man which hath 
 againftıhe fuldilfed che lawe , o him I cleaue, he hath fulũlled it for me,” 
 law,finne, and hath giuen bis fellGlling: bnto mes wher it heareth thele: 
 death,Satan. thinges, ic will be quiec. Sif fine come, and woulve bane thee’ 
 by the theote , ſende tt vnto Chpitt ; and ſaye: Asmuch as thou 
 
 mapft doc agaynſt him , ſo much right ſhalt thou haue agapntt 
 
 me: for amin ban, and he is mune . Af death creepevppow 
 
 thee, and — oe 
 
 dea 
 
 but gaue him for vs all co death, how shallhenoe wieehian giue 
 
A Zi u u: A ar Sa ln EEE 
 
 ‘CHRIST: MATH WROVGHT \FOR VS, 45a 
 Death ‚doof thou knowe this man? come and byte out his tooth, 
 haft thou forgotten howe litle ebp byting preuayled with! hin 
 once ? goe too if ic be a pleaſure vnto thee, encounter with bin 
 agapne. Thou hadſt perſuaded chp ſelfe that thou ſhouldeſt haue 
 preuapled fomewhat agaynit him , when be div hange berwene 
 two theeues; ¢ dyed an ignominious death, which was counted 
 curfed both before God and the woplve, But what didſt chou 
 gapnetberebp? Chou dive byte in deede, but it turned worſt to 
 
 othp (elfe. Ipertaine to chis man, I am his, and be is myne, 
 and where be abydeth, there alla will J abpoe . Thou couldeſt 
 burte him nochinge ; wherefore alfo let mecatone . After the 
 ſame forte tf che Deuill , tf bell comeviolentlp ppponthee,and 
 
 -trouble thee fende them unta Chul, and chou thalt eafilpmake 
 them to ceaſe. ii Ries ten Hogan na ed 
 And thus pe fee what Chet is vnto vs, mamelp fuch aman The ineki- 
 as is giuen bnto bs of Gon thathe might extinguiſh ſinnes, mable com- 
 banquith death , deſtroy hell, ouercome the Deuitit, and all thele cleats 
 for our commoditie. Jf be had not done this) nor given ontadbg cit Gall ene 
 thefe thinges,we bad bene for euer vnder the curſe of the law, vn⸗ joy chrough 
 
 - Der Gime,onder death onder the deutll,and underhell, God hath Chrik. 
 
 Deliuered os fromebele bp that Chri. Aherefore S.Paul fateh 
 out of the Pꝛophet Dfee 1.Cor.ı5 : Deathis fwalowedyvp into! 
 victorie.O death where is thy ftinge ? O hell where is thy vidto- 
 
 one ? The ttinge of death is finne, and theftrength of finne is the 
 law. Burthankes be vnto God , whichhath giuen vs victorie ish 
 
 ~ through ourLorde lefus Chrift. Dereof me map eafily under: W« HEN 
 
 “ftand; what kindeofworkesthofebe,, whichdoemakebs entire © 
 
 Godb 
 and righteous before Gov. Durelp thep are the workes of an o⸗ PP 
 
 Have {pronge famanp orders, tharthep can not almo€. be num: 
 bred, of which one ftriucd tobe holier chen an orher 5 according 
 as thep exerciſed barber ‚greater , and weightier workes ; But 
 this their miferable labour; anguiſh, prapers, faftinges,chafkt: 
 fing of the body, and ſuch like,were vaine workes, and of uo va 
 
 lue at all, neither had they ſa much power — were able 
 A lad : u, 
 
— Ana za a A u eur ur se Cle ee FH ec a re er An Hr A ac He a a ee 
 
 452 A SERMON OF THE VVORKESWWHTICH 
 
 ‚to take awapıfo much as euen the leaſt ſinne/ which thep call ne: 
 niall. Gbhep were altogither unnnihpfull of this ſaving Eſay 29, 
 whith the Lord repetech Barth. 15: This people dravveihnere 
 vnrohne vvith cheicmouth;}& honoureth me vith theirlippes, ' 
 „but their heart is farre of from me? But in vaine they vvorshippe | 
 
 ome; teaching füch doctrines, as are nothing els but the precepts 
 
 of men.aDereuponinow thou maitt gather with chp felfe, that all 
 holy men, although theybe exceeding holp, pet do obtaine Talua- 
 . tion; not bp thetr.owne holiness merites 02 workes: And not fo 
 ‘muchas Wary her feife the mother of Godjwas made righteous © 
 t holy in re(pectof ber virginitic, 02 inthat the was the mother 
 of God, but faluation hath come vnto all bp Jeſus Chꝛiſt, ag bp 
 the wopkes ofan other, Mherloꝛe chis is diligently ro be noted, 
 that our felicitie doch not confit in our owne workes; but in the 
 woꝛkes of another, namely of Chritt Jeſus out Sauieur nwbieb 
 
 we obtaine thꝛough only faith in him. a4 BS 
 This alfo the hiltoꝛie of chis Gofpellfeemerh to Gignifie.zuber 
 as the Lode fheweth to his difciples, but {peciallp co Thomas, 
 : bis handes# feete. By which deede he declareth, that it was ne⸗ 
 teſſary that thofe handes and feete ſhould do thelethings,¢ that 
 no other orks, that is their otne,t not the workes of another, 
 andes and: Do pertaine vnto faluation, For in the Scriptures bp handes and 
 feete what fegge workes € conuerfation are fignified. Chele hands and feere 
 — ,. Chꝛiſt doch as pet eftſoones thew to bs ¢ (ap : Behold. Jam chat 
 fe inthe onely man, whofe workes ¢conuerfationare of force with God, 
 “Scripture. thou ſhalt labour in vaine mith chine owne morkes , thine owne 
 nti , righteoufnes maketh nothing hereunto, it hath another env. Hf 
 thou berighteus, itis profitable to thee among mẽ.here inearth 
 thou batt the glorp ¢ praife thereof, ag Paulfapch Romi4. But 
 before God this chp righteouſnes ts of no eftimation, thou muff 
 fet in-place thereof an other, namely mine, this Gov mp father 
 doch allots. For I haue deliuered thee from ſinnes, veath,the de⸗ 
 uell, heil,k from all euell, thou fhouloett neuer haue efcaped out 
 oftheſe bp thine owne power, but hadſt lyen as pee mot deepely 
 downed in them. Ihaue appealed che wrath of God, and ofan 
 angrie iudge, haue made him, a gentle, mercifull anv gracious 
 ‘father, beleeue this and it goeth well with thee, thou art then 
 fafe, entire ,.and righteous, “Beware thatthou prefume notte 
 dealebetoye Gov “tt thine owne works, but if chou wilt — 
 thing 
 
| CHRIST HATH WROVGHT FOR VS, 453 
 
 cthing with bim,creepe into me,put on me,and thou (halt obtaine 
 ofmp Father, whatfoeucr thou defirett and alkelt, ashe him 
 felfe ſayth unto bis Difciples Joh.16: Verely,verely I fay vnto 
 you, whatfoeuer ye shall aske the Fatherin my name, hewill 
 giue it you.lülherefore ag from the beginning finne which was 
 anothers , bath bene deriued bntobs from Adam,for neither I, 
 nor thou haue eate of the apple : fo alla bp the righteoufnes of an 
 ‘other we mutt be reſtored onto righteoufneg and integrity. Chis 
 other is Chik Jeſus, by whole righteouſnes ano works we are 
 all ſaued, as Jhaue nowe fuffictentlp declared. This ©. Paule 
 hath very pithilp comprehended euen inone fentence, where r. 
 Co?.1 be fapth thus : Chrift lefus ismade vnto vs of God, wife- 
 dom,and tighteoufnes,and fanétification, & redemption,that, 
 according asitis written, he that reioyceth, lethim reioyce in 
 the Lord. And Rom,4.he ſayth: lefus Chrift was deliuered to 
 death for our finnes, and is rifen againe for ouriuftification. Jn 
 thele two litle fentences are bꝛiefly compꝛiſed, and iopned togt: 
 ther, whatſoeuer thinges we mutt looke for from Chꝛiſt. 
 | Howbeit all thele hinges are entoped by faith, for he that ig 
 | without faith, to him thep are vnpollible tobe compzehenved , 
 rea chey are counted foolithnes toreafon € to the worid, as Paui °° Pret 
 | fapth 1.002 1:Chrift vnto the lewesis euen a {tumbling block, Chris cog 
 and vnto the Grecians,foolishnes,thatis, when Chri is prea: ced foolith- 
 ched, thathets ourrighteoulnes , that faluation commeth onto nes of che 
 ps bp him, and that bp him we are made the chiloren of euerla: Ynbelceuers, 
 
 utof the 
 
 | 
 
 | esto bi. | 
 
 | fing life, without our owne workes and righteoufnes,thenthole pie che 
 | 
 
 | 
 
 | 
 
 holy men,and tuftifiers of chem felues are offended,no otherwile „owerand 
 then the Sewes. Poꝛeouer tothe prudent and wile men of this wifedom of 
 woꝛld, it ſeemeth foolifhneg and a certaine ridiculous thing, that God. 
 amanbeing faftned to the crofle and put to death, doth performe 
 
 thefe thinges. Ahatſoeuer therefore is counted righteous, holy, 
 
 | wife and pꝛudent in the epes of the world,it is offended and ſtum⸗ 
 
 | bleth at this Chꝛiſt. Bue, faith paul mozeouer, Vnto thé which 
 
 | are called, both of the ewes & Grecians, we preach Chrift,the 
 
 | power of God, and the wifedom of God, He fapth alfo Rom.1. 
 - The Gofpell of Chrift isthe power of Ged vnto faluation to e- 
 | uery one that beleeueth,to the Jew firft and alfoto the Grecian; 
 | Forbyitthe righteoufnes of God is reuealed from faith to faith; 
 | as itis written Haba.2 : The iuft shall line by faith. Gi herefore 
 | Fü, 
 
 | 
 

 
 
 
 a 
 
 454 A SERMON OF THE VVORKES VVHICH 
 
 the Lord fapth verp weil tothe Dilciples of John: Bleffed is he 
 that shall not be offended in me.So thou feeft now plainly, that 
 this faith which we baue in Chit, commech by the preaching of 
 the Gofpell,ag Paule aflirmeth Rom.1o: Faich is by hearing, 
 and hearing by the word of God . Dere,here I {ap doth all the 
 force confit, bp the word of God, nor bp the worde of man, The 
 wo2d of Gad doth chele thinges, not when we publith indulgen⸗ 
 228,02 preach of workes, as hitherto (alas) tt bath bene done, to 
 our exceeding lofle,ag well inthe good thinges of the body ag of 
 p ſoule.SAe made no account of goods which we beſtowed plen- 
 tifullp , vnles we had afflicted our body with fattings, chattife- 
 ment, pilgrimages, and ſuch like trifles , In deede thefe thinges 
 had bene to be graunted and boone, ifthey had not witha falle 
 confidence infuchvoing , fo miferablp and tamentably led bs a: 
 wap t ſeduced vs froma true faith € confidence in God through 
 Chik. But pratle be vnto God, that we haue for the moſt parte 
 perceiued {uch delufions, For che world was fo full of chis mifes 
 rie and preaching, that it Did almoſt overflow, which (urelp came 
 bp the vengeance and wrath of Gov, for that we contemned his 
 word,and followed mens fables, pea our owne wittes and opini« 
 ons, Then we were in fo great blindnes, that we did almoſt withe 
 out Bifference beleeue euerp man, what kind of worke foeuer he _ 
 bꝛought and gloztouflp (et forth, Fromthefe decettfull follieg 
 our confcienceg are nowe delivered and (et free bueno man doth 
 fo much ag once giue thanks to Gov therefore, Tf we thal be cons 
 tempteouflp negligent,a moze grieuous miferie hall light vpon 
 bs then this was, Meither (houldthat come vnto hs vndeſerued⸗ 
 Ip,forafmuch ag we doe greatly procure thele euills againft our 
 felues by our unthankefulnes. CAhen ag before we gaue with fa 
 greataboundance and plentpe, chat bp ourliberalitie thepwere — 
 made almoft 1 o2des of the world,nowe hardly fir 02 feuen poore 
 men are maintatned in a citie, pea nowe the Minifter of a Pariſh 
 Church hath not fuffieiene wherewith toliue, howbeit voe not 
 impute this peruerfe kind ofliuing to the Gofpell, ag our aduers 
 faries nowe tmpuventlp voc, Fit is not meete, that thou fuffer thy 
 pooze neighbour bp thee toneede: Dea rather the whole Gofpel 
 doth (pecially breve this, tharthoubaue a care of thy neighbour, 
 and that thou be feruiceable toward himythat thou help him both 
 with chy counfell, anv ſubſtance, euen as God hath holpen anv 
 inſtructed 
 
CHRIST HATH VYYROVGHT FOR VS. 455 
 
 inftructed thee. 
 
 Such a one without dout he that ig endued th true faith (heiw- The faichful 
 eth him felfe : for be burfteth forth, and behaueth him felfe fo to. man exerci- 
 ward others,as he hath tried Gon towardes him felfe, and ag he aa ni, 
 pefiteth to be Done to him felfe, if he were pꝛeſſed with pouertie, neighbour. 
 anguiſh, and neceflitie. God needeth not our good workes , our 
 prapers,fattings,and buildings of remples, founding of Maſſes, 
 poe difpleafe him , he requirech not our (actifices, but rather ag 
 Elay layth, bateth and abhorrech them. He is content with this 
 ene thing ‚that we acknowledge him fo) our God,truff in him, € 
 giue bim thankes,aa be ſayth Plal.50: Heare,O my people, & 
 
 Iwill {peake, I my felfe willteftifie againft thee O Ifraeil : forI 
 am God euenthy God . I will not reproue thee, becaufe of thy 
 facrifices, or forthy burnt offerings : au they were notal- 
 vvay before me,1vvill take no bullocke out of thy houfe ‚norhe 
 goates out of thy foldes.For all the beaſts of the foreft are mine, 
 and fo are the cattels vpon a thoufand hils. knovy ali the foules 
 vpon the mountaines,and the wvild beafts of the field are in my 
 fight. If I be hungrie, | vvill not tell thee : for the vvhole vvorlde 
 ismyne.and all that is therein. Thinkett thou that I vvill eate 
 bulles flesh, and drinke the blood ofgoates ? Offer vito God 
 thankes giuing,and pay thy vovvesvnto the moft higheft.And 
 call ypon mein the time of trouble , fo wvill I deliver thee, and 
 thou shalt prayfe ne. But Gon fendeth bs douneward with our 
 works to our neighbours,to the miferable, afflicted,¢ them that 
 bevopdeof comfort. It is our partes to belpe them, to comfoge 
 them,to teach and inſtruct them. And mharfoeuer benefic we ſhall 
 beftow vpon them, that we fall beſtow vpon God e his Chik, 
 as be thall fap in the laf vap : V Vhatfoeuerye haue done vnro Matth.25.40 
 oneof the leaft of thefe my brethren, he haue done it vnto me. 
 Thus ye now haue heard, that we are iuſtified and made righte- 
 ous bp he woꝛkes of an orher,namelp,bp the woꝛkes of Chi, 
 which we eniop onelp by faith : che fame faith charftie doth natu: 
 
 ralip accompanp,whercbp we doe fo to our neighbour, ag 
 me acknowledge chat Gov hath done vnto bs.Deres 
 of pebaue elſewhere hearde moze: bere we 
 will now make an ende,and call 
 fo the grace of Gon, 
 

 
 FEXEIALHRDIEL 
 KBarstorckeiste: 
 A SERMON OF D. MAR- 
 
 ~. TIN LVTHER VPON THE GO- 
 _ SPELL ON SAINCT. MATTHIAS DAY. 
 
 Matth. 11. 
 
 NOS T that time Iefus aunfwered and 
 J fe faid:I ginethee thankes O Father, 
 . & Lord of heauen & earth , becaufe 
 OE thou haft hid thefe thinges from 
 * andmenof vnderftanding,and haft o- 
 penedthem vnto children. 
 26. It isfo ,O Father, becaufe ehy good pleafüre 
 was un 
 27. . Allthinges are giuen vnto me of my Father:& 
 no man knoweththe Sonne but the Father: 
 neither knoweth any manthe Father butthe 
 Sonne,and heto whom the Sonne wilreueale 
 
 
 
 him. 
 
 28.  Comevntomeallye thatare wearie & laden, 
 & I willrefreth you. 
 
 29. Take my yoke on youandlearne of me: forI 
 am meeke and lowlie in hart : and ye fhall find 
 reft vnto your foules. 
 
 30. Formyyokeis eafie,and my burdenis light. 
 The fumme of this Gofpell. 
 
 1 E — not capable of the Goſpell. For as Paul 1.Cor. 
 R 2./ayth: The natural man perceiueth not the things 
 of # Spirit of God: for they are foolishnes vnto 
 
 him: 
 
ON 8S. MATTHIAS DAYE, 457 
 
 him : neither can he know them, becaufe they are fpiritually dif- 
 cerned. Wherefore whenreafon fecketh [alnatıon in worldly wife- 
 dome and foolifhnes, it fyndeth it nor. 
 
 2 Chrift calleth them children here , which truft not to their 
 owne wifedome and righteou(nes, but do beleene onel),. 
 
 3 Aschildren onely do obtaine ſaluation, ſo the Father al/o can 
 not be knowen,unles he be reuealed by (rift : that is, our wifedome 
 doth not know God the father . But when as through fayth we are 
 
 | taught andinftrutted in bearing the croſſe, then the power of God 
 
 
 
 becommeth known uno vs. Therefore alfo he afterward comfor- 
 teththem, vpon whom the croffe is layâ, faying : My yokeis cafie, 
 and my burden light. | 
 
 The expofition of the text. 
 
 A _D iis tert toucheth as it were, the berie pith anv 
 KR | ae jomnatrow of the Golpel. Deber places of Scripture 
 = Far whereinthe miracles and boinges of Chriff are re: 
 in > 7 FH hearled , baue not fo much cõfoꝛt as thole,in which 
 eave hole fermong of Chait to the people are contei« 
 ned, wherein he doth fo louingly teach vs, and allure vs to him⸗ 
 felfe. J am not fo certaine of the fauour , which J {ee thewedto 
 othersin working miracles, astf Jhaue the plaine wordeg bee 
 fore myne eyes. Fe is afarre greater comfort alfo bnto me, to 
 heare {uch loutng admonitions and allurements , then the prea: 
 ching of miracles : Albeit thep alfo confirme mp fapth , and are 
 examples, that,as be bath holpen them, ſo alfo be will helpe me, 
 Woꝛeouer this Golpell entreateth of the knowledge of Gon the 
 father, and of Chꝛiſt his fonne, hewing alla whereof fuch knows 
 lenge doth conſiſt. Now that the meaning thereof map be well 
 knowne, itis requilite to buderftad aright thefe two words, wifes 
 men,and children or babes . But lett when we heare it, we fap: 
 thig pertaineth nothing to vs, it is (poke to others, as the Jewes 
 {aid to the Prophets,wbich referred all chinges to che Gentiles, 
 the wordes going before do fufficientlyp Hew , vnto whom , o2 of 
 whom thele woꝛdes of Chꝛiſt are ſpoken. Foꝛ before he (peaketh 
 of thent that contemne the Gofpell, not vouchfafeing to embrace 
 it, whole dutie notwichftanding elpecially wag to embꝛace it, 
 inalmuch ag thep would ſeeme alone tobe chem, that were occu⸗ 
 
 
 
 
 

 
 
 
 True wife- 
 dome what 
 itis. 
 Prudence. 
 
 Humane or 
 
 — wie which bꝛingeth pleafure, honour, and profice „but thoſe chinges 
 
 458 A SERMON VPON THE GOSPELL 
 
 pied tathe word of God, and were to be counted for the people of 
 God, Df fuch be fayeth thus: VWhereunto shall I liken this p Ce 
 neration ? itislike vnto litle children which fic in the markets, 
 and call vnto their fellowes,and fay: we haue piped vnto you, - 
 and ye haue not daunced : we haue mourned yntoyou, and ye 
 haue notlamented. @llhich the Lord appliech to himſelfe, And 
 vnto John the Baptilt: as if he would fap : we haue preachen 
 puto pouthe Golpell: ohn with a certaine ſeueritie and auſte⸗ 
 ritie , but J wich verie great clemencie and gentlenes, But pe 
 cõtemne our preaching and willnotreceiue it, pefhallat the lat 
 feele without bout to pour great euell, what it tg to deſpiſe the 
 word of God. This ig verie true, howfoeuer thou preacheff to 
 the people, whether thou be fayre  fpoken 02 feuere,gentleor un: 
 gentle, thep will alwayes ſeeme to baue fome caule 02 other to 4 
 complaine of chee, 3 
 
 helfe the Lord calleth here wife, and men of unverfkanding, E 
 to thele che Golpell is bpd. De meaneth not here hole wife men, — 
 which are trulp wile indiuine matters. Foritig a great com= 
 mendation, tf one be worthp to be called wile and prudent, a 4 
 wiſedom is nothing els but the knowledge of God,to wit, E 
 a3 I know what we muff thinke of God, anddo vnderſtand hig — 
 will, But prudence fignifiech abilitte and knowledge to iudge of 
 worldly chinges,what is right 0 wong, which Paule often tope 
 nech togicher,efpeciallp in bis Epiſtle co che Epheſians chap.r. 4 
 and in bis Epiſtle to the Coloflians chap. 1. Df fuch wiledome — 
 Chꝛiſt (peakech not here, but of wozlolp wiſedome, which pufteth — 
 bp men, and excludeth the true wilesomeof God, CHeareall 
 of this bifpofition by nature , eftfoones to rife againt tbe wee : 
 dome of God. J 
 
 That is called good, by the inttinct of humane —ñ— 5 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 that are contrarie to thefe,ag affliction,pifhonourToffe,chofearg 
 called euill, For mans nature can feeke nothing els at all, bug 
 thoſe things that are big owne.that which plealeth and profiterh — 
 him, that he voth efpectally like: But that whieh difpleateth — 
 bin, he counteth the wort of all hinges , although it be the beſt. 
 TAherelore ag I haue Laide, che Lor ſpeaketh here of hole wile — 
 and prudent men, which with their owne wilepom ſtriue again — 
 the wiledome of Gov, Wioplolp wiſedome feemeth to it li e 
 
ON S$. MATTHIAS DAYE, 459 
 
 be fo great that ig itnot content to rule onelp thefe worlolp and 
 tempozall thinges , but takerh alſo vpon te felie to haue che ouer⸗ 
 fight of heauenly things ‚it alwapes fercheth out and imaginerh 
 fome new ching, euen in ſpirituall and Diuine matters.So mang 
 owne wifepome bath inuented ſhauen crownes and cowles,¢ al: 
 mo all that, whereinthe papacie confiffeth, euerie one hath 
 chofen bis proper worke to bimfelfe, this man bath tnuented 
 this,an other hath inuẽted chat,and if this be abolifhen, and doth 
 not greatlp pleafe , byandby they fynve out fome other thing , as 
 (alas) we haue feene, and do ag pet fee, neither ig there anp mea- 
 fure inthefe trifles, whereupon it commeth, that we can hardly 
 awap with the word of God andthe truth, but are alwapes de⸗ 
 lighted to inuent fome new thing, For trulp this ts certaine, ag 
 often as we ordaine a new woꝛſhip of God contrarie co the word 
 of God, we are byandby blynded, and fall from errour to errour, 
 then which calamitienone greater cancome vnto vs. AUhere⸗ 
 fore Paule 2. Thefs. 2, fapth : Therefore God shall fend them 
 {trong delufi6,that they should beleeue lies,that all they might 
 be damned which beleeued not the truth , but had pleafure in 
 vnrighteoufnes. Wea and at the laft thep become fo blynde, that 
 thep vnderſtand nothing atallof God, agitig in the 14, Plal. 
 The foole hath fayd in his heart, there isno God. Jf 02 tt can not 
 be that he naturall man,which confitteth of fleſh ¢ blood , and ig 
 not inffructed bp the (pirtt of Gov, fhould tudge and vnderſtand 
 thole thinges which are of Gov, ag Paule 1.€07.2. witneflerh: 
 The naturall man perceiueth not the thinges of the Spirite of 
 God: for they are foolishnes vntohim: neither can he know 
 them, becaufe they are fpiritually decerned. De which wil reade 
 more hereof, let him perule che firfi chapter of the Epiſtle of 
 Paule to the Romanes ‚there hall he plainip enough perceive, 
 
 what blyndenes is,and what puniſhment doth enfue , if the word 
 
 of Gov beinge neglected, we folowe our one. inuentiong and 
 counfels, 
 
 All which we fee in our {pirituall monkes, nunnes, and ſacri⸗ 
 ficing prittes, and do too truly trie it, God graunt that they map 
 at the laf repent, and giue vnto God his glozie. ©, Paule ſayth 
 there of the Gentiles, that thep turned che glozie of the incor 
 
 ruptible Gon to the fimilitude of the image, not-onelp of a cor⸗ 
 
 tuptibleman, but alfo of birdeg, anv foure footed beattes, and of 
 
460 A SERMON VPON THE GOSPELL 4 
 creeping hinges, So do our Papiſts alfo, pea and much moze — 
 foolifhlp and madly thenthe Gentiles: for thep makebnto thems ° 
 felues a good which is delighted with a thauen crowne, with — 
 cowels, with eating of flefh and fith , ec. TÜherefore Gov hath 
 giuen chem vp ty20ugh their hearts luſts vnto vncleannes, as he 
 bin the Gentiles, and that (o filchilp, that tt ig better to conceale 4 
 it,then to rehearſe it. For tf fuch filthte and wicked thingeg were : 
 committed among the Gentiles, which had manp wines and 
 manp concubines, what would not thele (pirituall men come 
 Briefly which haue koꝛbidden the vſe of women and matrimonte? — 
 mit, fo is it wont to come topafle, where Satan bearech the — 
 {wate , and the word of God is wꝛeſted tolerue mens affections, 
 which euerie man map afluredlp perſwade himlelfe tobe fo, pea 
 thefe thinges are fo knowen and vndoutedly true , that chilozen 
 
 in the ſtretes fpeake and fing of chem. Now this ig noe tobe 
 vnderſtood of (piricuall men onelp , but euenthe bulgar fort anv 
 common multitude do liue fo, when the word of God is not ad- 
 mitted, Ag me {ee citizens to vtter counterfet wares, marchants 
 to deceiue in felling marchandice, and fo manp craftie practises, 
 
 ſo many deceits in ſubtill Dealing , fomuch regard of bfurie and - 
 priuate profit, that it can not be rebearlen. As pet thep endeuour 
 againe to bring inthe Malle,to {ec vp their tapers Fc:being per⸗ 
 fwadedthat God is pacified wich (uch trifles, veuoluing this 
 onelp in their myndes, thatthetr fame map remaine vntouched 
 and bnbure in the world, hoiwloeuer thep agree with God. OF 
 fuch wife and prudent men Chik ſpeaketh bere inthe Golpell, , 
 which beare the Golpell indeede, and {ee miracles, butit profi _ 
 teth chem nothing, koꝛaſmuch as cheir heart ig nottouched,jQow — 
 Chri ſayth thus: 
 
 Verſe 25. I giue thee thankes O Father,Lord of heauen 
 and earth, becauſe thou haſt hid theſe thinges 
 from the wife and men of vnderſtanding, and 
 haft opened them vnto children: | 
 
 Verſe 26. It is fo ,O Father, becaufe thy good pleafure 
 was fuch, | 
 
 
 
 
 
 Chritfpeaketh not here of verie chilozen :chere map be ſome 
 notable doctor, whom be calleth a chile in thig a | 
 | wile _ 
 
—— a. I a Zu eV — . ca a A ur rt A = 
 
 "TON 3. MATTHIAS DAYF, © 461 
 
 wife there map beatutticall felow, whom he calleth bere wife 
 
 and prudent, Sn che eta ht Plſal. Dauid allo callech chefe infants 
 
 any chilnyen y whenbe ſayth: Out of the mouth of babes ‘and 
 
 fucklings haft thou ordained ftrength becaufe of thine enemies. 
 Theplurelp bp whom God opdaincd ſtrengtch againft his ene: 
 
 mies ‚which ſhould ercoll his gloꝛie through the whole world, 
 
 were not babes or childjen in verie deede. Thole therefore the 
 
 Loꝛd callech chilozen here , which compt their owne workes for. m che 
 nothing , attribuce nothing to their one wifedome , makeno y ord calleth 
 thing of themfelues , but thinke Gov onely to be wife and of vn⸗ here childié 
 derſtanding. Therefore they are humble and lowlp, and how or babes. 
 ‘great ſoeuer hep are , do fubmitthemfelues to God, of whom 
 
 onely thep {utter themſelues tobe caught, Now other be ouer 
 
 wile, anv will learne nothing of Gov, peathep' prelumptuouflp 
 itaketothemfelues iudgement and cenfure over the Doctrine and 
 workes of Gov’, whereofthou mayſte read in the fir ano fecond 
 chapter of the Cpittle to the Corinthians, Mherefoꝛe Chri 
 
 fapth Luke 16 ; The children of this world are in’ their genera- ⸗ 
 tionwiler then the children of light. But the looliſh chũdꝛen of 
 
 light are of greater eftimation before God, then the wile chil: 
 
 dren ofthis world, Of thele chiloren the 102d {peaketh : Thou 
 hafthidthem from the wife'and men of vnderftariding and haft 
 
 ‘seuealed them to babes. For the wife and prudent know not 
 
 theſe thinges, but the childꝛen and fooles know them. Dow com: 
 
 meth it to paſſe that the wile know them not ? becaufe thou hat 
 
 hidden them from them. How vo the children know them ? be: 
 
 tauſe thou haſt reut aled them. What he meaneth hereby, we 
 
 ‚map gather ofthofethinges that were ſpoken befoze, te wit that 
 
 Hehad preachen the Golpell of the kinguome of Goo in many ci: 
 
 ties of Judea, agin Chorazin,Bethfaida, and in his owne ciste 
 Capernaum which cities their owne wiſedome being a hinde⸗ 
 
 ranee and lette vnto chem/ did not recetue the foolith preaching 
 
 ofthe Goſpell. Che Golpel ts a good andiopfullmeflage, which HIER 
 ‚teacherh me to know the glorie of Gov by which knowlenge FPS ; 
 obtaine pardonafmp fpnnes , and life erernall: As Chait ſayth foe, 
 
 to bis father inthe Goſpell of John chap. i 7:This is life eternal, 
 
 that they know thee to be'the onely very God, and Tefus Chrift 
 
 whom thou haftfent. De fapthe alfo ti this Goſpell: No ‘mah 
 
 knoweth theSonne but the Father, meitherknoweth any man 
 
What ftate 
 they come 
 
 into, whom 
 God forfa- 
 keth. 
 
 — abpode, peathep are priuen onto furie, ſenſleſnes, and madnes, 
 
 go before them into the kingdome of beauen, thep themftlues — 
 Anith their bolines,¢ goodly and plaufible woꝛkes to the twopid, — 
 ‚being ercluded : whom would not this dꝛiue bite manned 2 who 
 
 
 
 
 
 
 
 
 
 
 
 462 A SERMON VPON THE GOSPELL 
 the Father but the Sonne, andheto whom theSonne will ree © 
 reueale him. Here he ſpeaketh of the knowlenge both ofthe Fas , 
 ther and of the Sonue. To whom this isreuealen, be knoweth, © 
 and obtaineth eternal life, Buc che Father hath hinehelethinges — 
 fromthe wife and prudent , that they map not know neither the 
 Father nor the SHonne,and bath reuealed them co childꝛen, thep 4 
 baue the knowleage both of the Father and the Sonne, and ſo de 
 obtaine euerlaſting life. — 
 
 Moꝛeouer, iftheſe thinges be thugs, as they be in deede w ay 
 Hall become of free will? Seeing chou (eek ſuch batnoug and 
 wicked thinges to be commicted in the bodies, as it is wꝛitten | 
 Rom, go chy wayes now, and glopte of free will: But thisis — 
 a goodly free will,co line in {uch a filthie life which is altogether ; 
 vnwoꝛthy of a man, which is vnknowen euen among beaſtes that 
 are without reaſon. Howbeit it is wont ſo to come to pafle;wben — 
 Goo forlakerh os. As ſoone as we are foꝛſaken of @op,byanvbp 
 Satan commeth, , and erecteth bis kingbomeinng ‚wbereinnge — 
 thing els but (uch wickednefles are committed, which notwith ⸗ 
 ſtanding are ſo craftelp coloured, and comméved with fuchappes 
 tence of honeſtie, that it ſeemech tobe a moſt holp, peaand an an⸗ 
 gelike life. CAhat A prap pou can mans ſtrength do beretmberes — 
 bp fome go about to bꝛing to paile many thinges, ſweetelp per⸗· 
 ſwading themfelues that thep hall afcend bp into heauen chere⸗ 
 bp. Buc thou heared here that Chr aflirmeth/ thatthe Fächer — 
 Boch reueale theſe chinges : allo that itis che good pleafure okebe 
 Father chat it ſhould be ſo. Ciberebptrulpbhe taketh amapall — 
 the merits of man, bere nofatiffactions profic, here is no reſpect 
 of woꝛkes, it ig pone bp the wil and good pleafure ofthe father. — 
 For herrefpectech not the perfon,as it appeareth hefopep mops, 
 De doth not contemne and reiect che fpnner,albeitberomeladen — 
 with finnes, After che fame (opt Chrit laith to his diſciples ube 
 12: Feare notlitle flocke, for it is the Fathers: pleaſure to 
 youthe kingdome, Chis the hypocrites ann iuſtitiaries can uct 
 
 when thep fee fimple recetuers of cuffome and bertepublicangto 
 
 woulp not take it gricuoully „that be bimlelfe — 5 ; 
 8 
 

 
 "ON 5 MATTHIAS DAYE. OO 4 463 
 ſhould be iti [uch a cafe,and nothing at all counted of ? But what 
 Hoidveft cheu do, dr what ſhouldeſt thousmurmur ? The good 
 pleafure of Gon ts {ncb, to whom he vauchfaucth co open, to him 
 they fhalbe opened: and ftom whom he biveth,frombim they are 
 bivden, which compt as bndoutedly true; And marke well that 
 ChHpklapth here, It is ſo, D Father, becauſe thy good plea: 
 fure was fuch,thp good pleafure I (ap, before § world was made, 
 a9. Paule fapth Epheſ. 1 : Godhath chofen vs in Chrift be- 
 forewho foundations ofthe world were layd, that westiould be 
 hodyiaid without blame before him in loue , who hathpredefti- 
 nate vs, to be adopted through Iefus Chrift in himfelfe , accor- 
 ding tothe good pleafure of his will , to the prayfe ofthe glorie 
 ofhis grace , wherewith he hath made vsfreely accepted imhis 
 beloucd. Deve allmerit igerclusen, wherefore lee it not come 
 tntothy mynde, thacchou Halt obtaine anp thing bere by thy bes 
 ſerts neither letthy woꝛkes wiſedome, anv merits puffe thee bp, 
 Dereällteiopeingistäkenawap , that he that retopceth , map 
 teiopce in the Loꝛd, a8 Paule ſayth 1. 02,1, It followeth moze: 
 ouer in the Golpell: | FOP wes | 
 Ver. 27. Al things are giuẽ vnto me of my Father:8 no 
 BNET AA —— the Sonne but the Father: nei- 
 ther lnoꝛveth any mã the Father but the Sone, 
 
 and heto whom the Sonne willreueale him. 
 
 0) Mere thou feet che ſaletie, which is in the kingdome of 
 Chrikt ; bp whom wehane knowledge anvlight, Arherefore 
 Chꝛiſt holdech all cthinges in his hand and hath power over all 
 thinges as the Father bath „noman can plucke anp thing out of J 
 bis handes, which he himlelle alfo witneſſeth in John: I giue toh, 10, 28, 
 eternall liferomysheepe, aridthey shall neuer perish, neither 
 
 shall any plucke them outoftny hand’: my Father which gave 
 
 them me, is greater then all, and none is able to rakethem but 
 
 of my Fathershand.] andmyFatherare one. ilherefore euery Chriftians 
 Chꝛiſtian, when be hath receinedthe Gofpell, map worthelp re- haue caufe ro 
 iopee , that be is now vñnder the tuition of Chait, and is not anp reioyce al- 
 thing troublenbecaule of bts fpnnes, If he hath embpacen che Fhoush they 
 Gofpelt, Chyift unver whom be’ Hirkretb will guide the matter °° SY 
 
 wayes aflai- 
 
 ercellentip well, Satan in deede willtempe him with this and red of Satan, 
 
for that they 
 be vader the 
 tuition of 
 Chrift,who 
 will defend 
 and preleruc 
 them, 
 
 — 
 
 454 A SERMON NPON:THE:GOSPELL 
 thatbice,a3, with adulterie, whoꝛedome, theft, ſlaughter, enuie, 
 hatred, wzath, and other like ſynnes. But let him not therefoꝛe 
 be diſcouraged, be bath aking, that is ſtrong € mightie enough; 
 of whom he ſhalbe eaſily defended, NMtwithſtanding it wilbe 
 verie hard to ſtand ſtrongly, and nothing to yeelde, wherefore | 
 paper in this caſe is verie needefull, others alla map bp. their 
 pꝛayers intreat for chee,that a ſtout coꝛage and manly heart map 
 be giuen vnto thee, to withand Satan, But itis certaine; chat 
 thou ſhalt not be deſtitute, Chrift will eafilp prelerue theesbenot 
 difquieted in mprive, lec it onelp be thy care, that chou falleſt not 
 frombiskingoome. Mozeouer inthis Goſpell chou leek; that 
 Chritts bach God € man; Wan, inaſmuch ag he pꝛayſeth Gav, 
 and giveth him chankes: God, inalmuch ag all thinges are giuen 
 vnto him ofthe Father. TAhich ought tobe great comfort vnto 
 vs in all things that do trouble and afflict vs. Mhereas he faiths 
 Nomanknoweth the Sonne but the Father: neither knoweth 
 any manthe Father but the Sonne, and he to whhom the Sonne 
 will reueale him: be in chefe woꝛdes ouerthꝛowech free will; 
 which will know God and Chri, when and how it plealech te: 
 Here thouhaf plainly, from whence the knowlenge of Gov and 
 of Chrit ig the Father, (ith be, knoweth the Sonhe, anv the 
 Sonne the Father; but how do we know, bythis oythat prea 
 cher? notrulp, thele are onelp certaine midle inſtruͤments, but 
 be onelp knoweth , to whom the Sonne will reugale A litle be: 
 fore be ſaide that the Father Doth reueale or open, bere he attri« 
 butech che fame tothe Sonne. Surely both che Father arb the 
 Sonne do reueale; and as the Father reuealeth ſo alſo pach the 
 Sonne sand Chꝛiſt alfo fapch in John chapi's 4: The holp Short 
 fhalltcach pou all thinges . Hiberefope asthe Father teacheth 
 fo teacheth the Sonne, likewile alfa teacbeth che bolp Ghoti 
 And where Goo the Father,and the Sonne,and the halp Ghost 
 do not teach , there all chinges remaine boide of knowledge. It 
 followeth mozeouer inthe Gofpell, | 319 24,90 eriodt 
 
 hind Verfe 28. Come vnto me all ye ‘that are wearie and la⸗ 
 
 | den, and I willrefreth you. vr 
 Perfe 29. Take my yoke on you, and learne of me: forI 
 am meeke and lowly in heart:and ye (hall finde 
 
 creſt vnto your foules, —A 
 Verfe30. 
 
 es | ET - zu. Zu A, ur 
 — KR vu en 
 
ON S$, MATTHIAS DAYE, 465 
 Verfe 30. For my yoke is eafie, and my burden is 
 light. 
 
 Hitherto we haue heard how the Loꝛd vealech with the wile 
 and prudent , namely that he blpndeth them , and hideth the Go⸗ 
 fpell from chem, Likewile bow be is delighted in childgen and 
 fimple ones, to wit, thathe endueth them with right knowledge 
 of bimfelfe, and openeth the Goſpell unco them. But ſome man 
 map bere fap and complaine : Ifthe matter be lo, ſurely mp cons 
 feience fhalbe in great daunger, before I beare and know that 
 the Goſpell dothe pertaine vntome, Fam a wretched Ipnner, 
 and perbaps the Gofpell pertaineth not untome , what if I] be 
 Bnwozthie ? Chrift , that he map comfoze chefe weake,vifmapend, 
 and troubled confciences , fapth: Come vnto meallyeıhat are 
 wearie and laden, and Iwill refresh you. Pere are we called what ſoeuer 
 pnto comfort. Were forget all chp meric and worthineg, for that burden we 
 be plainlp ſayth: ye that are wearie and laden , to wit, wich the are laden w, 
 burden of the lawe, the anguithe and affliction of (pnne, and “my finde 
 wherewithal faeuer the confcience mape be troubled, Chere: cn 
 fore he dothe not expꝛeſſe it bp name: for he fapthe not,pe that if we fie co 
 are troubled with this 02 that calamitie, but fimplie, pe that him for fuc- 
 ate wearte and laden, Meither will be haue anp bere erclu- cour 
 bed, fozalimuch ag he fapthe, All, which is a fingular and ſpeciall 
 comfort „if anp thinge trouble vg , what kpnde of tentation ſo⸗ 
 euer ic be, 
 TAho ſoeuer therefore is ftriken with the feelinge of his 
 fpnne, and knowerh his one weakenes to fulfill the lawe of Goo, 
 let him come hither wich acheerefull and bold coꝛage, and he 
 fhall certainly receiue comfot.F will refreth pou , ſayth Chri, 
 as thofe that are pꝛeſſed and burdened with fore labour and 
 grieke. Let this onelp be thy care,that thou beleeue (uch a louing 
 binding and promile, After this forte Chritt crped in the temple 
 at hieruſalem at a certaine feat: If any man thirſt, ler him Ioh.7.37, 38. 
 come vntome, and drinke, He thar belecucth in me,as fayth 39- 
 the Scripture , out of his bellie shall flow riuers of water of life. 
 This fpake he of the Spirit , which they that belecued in him, 
 should receiue. Thich fo commeth to palic: De rauferh the 
 Golpel to be preached bnto bs, which he that beleeueth, is endu⸗ 
 ed wich che bolp Ghott, and obtainesh pardon a ſynnes. 
 

 
 466 A SERMON VPON THE GOSPELL 
 
 This is truly to refreſh him, whole confcience ts troubled, to 
 wit, when be feelech chat his ſynnes be koꝛgiuen, and that he ig 
 become heire of the kingbome of God. Neither doth he refreh 
 bs onely inthe anguiſh and tentation of ſynne, but he will alfa 
 be prefent wich bs in other calamities and miferies, in famine, — 
 warre , vearch of victuals, and whatfoeuer [uch like cancome, — 
 in all thefe he will not leaue bs deftitute of his helpe, as he cared 
 for the Patriarke Joſeph, euen in a ftraunge countrie, with ” 
 whom he was continually prelent, ag wellin profperitieas in 
 aduerfitie. Nowe {pune is a grieuoug burden, whereofno man — 
 ig eafed, but be whom Chrit the fonne of God velinererh, and 
 that by thebolp Gholt, whom he hath merited for vs of the F As od 
 ther, which maketh our hearts cheerefull „and readie to id alt 
 thinges which Godrequireth ofbs. 
 But what ig chis chat be lapth ? Takemyyoke on you. Is 
 this to refreth , tf Itake one burden from one ‚and lay upon him 
 
 
 
 
 
 Theyoke of another ? Chis is that, whercofwe baue oftentimes {poken ‚the 
 
 Chrift why 
 fo called. 
 
 Chrift hum - 
 ble &mecke. 
 
 Golpell doth fir make afonied and difcourage,and ig grievous 
 tothe ficth , fo te tellech vs chat all our owne thinges are nos - 
 thing , that our owne holines and righteoulnes are of no impop- 
 taunce, that all thinges which are in vs are Damned, that we are 
 the childzen of wath and indignation, This is verie hard, ans 
 an tntolerable burden to the flefhe, and therefore he calleth tt a 
 burden o2 poke. But lee he ſhould terrifie or make afrapde anp, 
 for that be is of great authozitie, high , and mightie „and theres 
 foze can not fuffer fpnneful and wꝛetched men, oꝛ for that be map 
 feeme to be tprannicall and ungentle „he befere cutting of this 
 füfpicion , ſayth: Learne ofme: for! am meeke and lowly in 
 heart. Chit will here louingly allure vs to bis doctrine, for 
 be bad ſpoken before of the Knowledge ofthe Father, as tf be 
 would fape ; flethe and a fearfulfnature compteth me for an au: 
 ftere, ſeuere, and rigoꝛous man, but Jamnot of (uch a nature, 
 pea I ain humble and meckein heart. 3 do noe terrifie menag 
 Woles dothe, Idoe not preach: doe this or that, but preach 
 forniuenes of (puneg,neicher doe I preach that chep ſhould giue 
 anp thinge , butrather that thep map receiue. Chere is not in 
 me ambition and loktines, as is inthe Phariſes, which vefire 
 to be magnifier ‚but Jam altogither gentle and lowly in beart, 
 ready to receive ſynners. If fo be that chep fall againe into 
 ſpnnes, | 
 
—— CC = 
 
 ON S. MATTHIAS DAYS, 467 
 
 ſynnes, notwithtanding J doe not pet caſt them from me, tf 
 thep flte vnto me for fuccour, and doe with a (ure confidence 
 looke for comfort and belpe ofme. J doe not curfe men as the 
 Phariſes doe, which curfe chem euen for their owne orvinaun: 
 ces, and for mens deuiſes, and will fooner fuffer all che com: 
 maundements of God ta beneglected, thenone of their decrees 
 and oꝛdinaunces not tobe obferued, As we lee tn the Wapacie, 
 where it is counted a greater offence to eate fleſh on the frpdape, 
 02 for a facrificing Pꝛieſt to marte, them to commit twentie as 
 Bulterics or ten Homicides, But here thou (eek that Gov doth 
 abzogate euen bis owne lawwe , that be map fo much the fooner 
 procurefpnnersontobim. 
 
 Chr in a ſingular ſigniſication ſayth here, thathe is meeke, 
 as it be latoe: J knowe how (pnners are tobe handled, Jhaue 
 tryed what a fearefull and an akllicted conlcience is , as the Epi⸗ 
 fle to the Debzeues chapter 5. witneſſeth, that be was in all 
 thinges temptedin like fort, except{pnne. Tlberefore let no 
 man be aftapd of me ‚I will handle all eaſily and gently, F will 
 fape nothinge with a ſowꝛe contenaunce , 3] make no man a: 
 frapde, foag thep come boldly unto me, thep thall fynde reff to 
 their foules with me. Go their foules be fapth , ag if he would They thar 
 faye : outwardly in the bovie there mape be affliction anv tram: belceue in 
 bie, and calamities map ouerwhelme pou, but pe ought to beare ee — 
 all theſe thinges lightely, as he alſo ſayth to his diſciples inthe putes, 
 Goſpell of John: Inme ye shall haue peace, but in the world though in 
 ye shall haue affliction. Wbherefore although outwardly all cheir bodies 
 thinges fall out again vs , as though they would ſuppꝛeſſe and —“ 
 deuour bs, pet are thep nothinge to be eſteemed of: Fr we 
 baue the feelinge of peace inwardly fa our confeience. And this 
 ig the firft frute of fapth, as Waule fapthe Rom. 5 : Therefore 
 being iuftified by fayth we haue peace toward God through our 
 Lorde lefus Chriſt. Nowe when our confcience ig quieted, and 
 toe hate peace with Gov, nothinge ig able to moue vs, no no: 
 thing hall hurt vs, albcitit be euell and againſt bs, 
 
 Let no man chinke thug, and {ape : this ig not to amend ones 
 ftate 02 cafe, if J take one burden from his necke, andlape on 
 another , agit ts before fapb, For Chaiſt fapth s My yoke is ea- 
 fie, and my burden islight , ag tf he woul faye: the poke of 
 the law , under which pe lined before, was ee why be bozne, 
 
 fj. 
 

 
 468 A SERMON VPON THE GOSPELL,&c. 
 
 but mp burden tg not fogrieuoug , it is light, andtolerable, pe 
 map cafilp beare tt. Dur wiſemen faye now, that the poke of 
 Chri is moze grieuoug , then the poke of the Lawe was, and 
 thep alleage the fift chapter of Matthewe. Bue Chritt dothe 
 there interprete the Lawe, how tt ougheto be vnderſtood, be 
 Doth not make lawes, but ſayth, that murders and adulterieg 
 proceede from an cuell and vncleane heart. And fo he doth onelp 
 erpounde the Lawe of Woles, and preleribeth not anplaweg — 
 
 Why f§ yoke there, But thapoke of Chꝛiſt is therefoze ealie , and his burden — 
 
 of Chrift is light , becatife be taketh awape , net onelp ceremoniall any 
 
 ae tobe manglawes , but euen the wholetawe ‚the curle, ſynne, death, 
 
 €a 1€. 
 
 
 
 and what focuer mape come bnto vs from the Lawe, all thie 
 Crit taketh awape from me, and enducth me with his (pi: — 
 rit, by the motion and inſtinct whereof, 3 doe gladly, willing: 
 Ip and with vleafure perfopme all the duties ofthe Lawe, It is 
 therefore alfo called eaſie, ſweete, and light, for that be him: 
 feife helpeth vs , and taketh part of the burden, ik we be not of 
 ſtrength fuflicient, It appearethin deede grievous and 
 intolerable to the world, hut tt ts otherwile wher 
 there is one readpto eafethe burdens It is a 
 common faping:it ig good to ling with a fit 
 compaind,pou two will ealilp beare the -' 
 burden, although one alone were 
 not of ſtrẽgh (uffictét to bearg 
 tt. Chus much Hall luffize 
 for the erpofition of 
 this Goſpell. 
 
 3 oh 3% 
 
rn a kat il ——— ae Gi 
 es 
 Ww 
 
 469 
 
 | NEN ONG oe 
 
 CSS BEBE SS. 
 
 A SERMON OF D. MAR- 
 TIN LVTHER VPON THE GO. © 
 
 —⸗ 
 
 
 
 
 
 Verfe 1. BSR: 
 
 SPELL ON THE FEAST OF S, 
 PHILIP AND IAMES, 
 | PM Eden 
 Ihn 
 EX Efus = vnto his difeiples: Let 
 1 DE not your heart be troubled: ye be- 
 
 NE — leeuein God,belecue alfo in me. 
 In m ae houfe are manie 
 
 
 
 | dhekliing ‚places:i if it were not fo,] would haue 
 tould you: I goto prepare a place for you. 
 
 And if I goto prepare a place foryou, I will 
 
 | ‚come againe „and receiue'you vnto my f{elfe, 
 
 that where Iam,there may ye bealfo. 
 
 And whitherI go, ye know , and the waye ye 
 
 knowe. 
 
 Thoinas faid vnto him „Lord, we know not 
 whither thou goeft, how can werhen knowe 
 the waye? 
 
 _ _ Tefus faid vnto him,I am the Waie,the Truth, 
 
 and the Life. No man commeth ynto the Fa- 
 ther but by me. ... Ä 
 Ifyehad knowne me, esye fhould haue knowne 
 my Father alfo: and ftom hence forth ye know 
 him, and haue feene him. 
 
 Philippe faid vnto him, Lord, fhew vs thy Fa- 
 ther, and it fuffifeth vs. 
 
 Tefus faid vnto him : Haue I bin fo long time 
 
 “ with you, and haft thou not knowne me >Phi- 
 
 GG ij 
 

 
 470. A SERMON VPON THE GOSPELL ON THE ~ 
 
 “lip „ he that hath feene me , hath feene my Fa- 
 ther: how then fayeftthou, Shewe vs thy Fa- 
 ther? | 
 10, Beleeueft thou not that I am inthe Father,and 
 the Father is in me? The wordes that I fpeake 
 vntoyou, | fpeake not of my felfe , but the Fa- 
 ther that dwelleth in me,he doth the workes. 
 Eis Beleeue me that I am in the Father, and the 
 Father is in me: atthe leaft beleeue me for the 
 verie workes fake. ' 
 
 12. Verely,verely I fay vntoyou, hethat belecueth 
 
 in me,.the workes that 1 do , he fhall do alfo, 
 and greater then thefefhalhe do : for I go vnto 
 my Father. | 
 
 13.00: And whatfoewerye aske in my Name, that 
 
 will Ido, that the Father may be glorified in 
 
 the Sonne. 
 
 14.) ‚If yefhallaske any thing in ımy name „I wilt | 
 
 doe it. | 
 — 2046 a Lag fo bs if = 
 The fumme of this Gofpell.. 
 “WN ths Goſpell is contained A comfort again} offence that 
 1» us through the croffe andperfecution, 
 2 Without the merst of Chrift no man commeth-to glorie. 
 Therefore he fayıh : In my Fathers houfe are many dwelling 
 places, For many are elect fro ewerlafting of God the Father,which 
 notwirhflanding can not come unto glorie witbont Chrift. 
 
 "3 EheDifciples beleewedin Chraff, yer did they not vnderfläd, 
 
 that he fhould come vnto glorie by death, Whereinwemuft marke, 
 that fayth being unperfect inthe Apoftles and Difciples of Chrift, is 
 a comfort unto us, if we reſt vpon the foundation Chrifi 
 
 + InPhilipwe fee averie groffefayth „for he will fee andknow — 
 
 by experience. Wherefare Chrift fayth: If yewill not beleene my 
 wordes, at the laft beleeue the workes, that the Father is in me, and 
 J inthe Father. bla eh cht ins 9 sae Le) 
 
 x Thee 
 
= —7— 
 
 FEAST OF S PHILIP AND IAMES, 471 
 
 5 Tiefe wordes : 1 fay vnto you, he that beletueth in me, 
 the workes that I do, he shalldoalfo, &c. few that Clarif fall 
 reigne in vs, when hei Glorified with the Father. 
 6 Andthuswe feethatin all this Gofpell , Chriſt requir eth ns- 
 | thing els of them that be his, but fayth. 
 
 The expofition of this Gofpell. 
 
 EI I2 the beginning of this Golpell Chri veclareth 
 Q wherefore he came, and what office he erecuteth, 
 SC which ts properly the preaching of the Gofpell: 
 
 to wit, that he is he which preparech dwelling 
 
 POUR places with the Father, and wil when he commeth 
 
 axaine, receiue bs vnto bimlelfe. Moꝛeouer he fapth, that he ts 
 
 the wap,the truth, and che life, which be afterward moze plainly 
 expꝛeſſeth when he fapth: No man commeth vnto the Father 
 but by me. Alſo when he fapth:If ye had knowne me, ye should 
 haue Knowne my Father alfo , Dereunto mozeouer pertainerh 
 that which be ſayth vnto Philip ; He that hath feene me, hath 
 
 ‘feene my Father. This is the chiefe and the greateſt thing in 
 
 this Golpell,unto which allare tobe referred. Dereof we ought 
 
 toleatne, that we are not tuftified bp our owne ftrength , neither 
 faued bp our owne merits, but are fanctifien bp $ ſpirit of Chait, 
 and faued bp grace, ¢ that Chritk ts the wap leading to faluation. 
 He will vifcuile and eramine this Golpell thooughout, ag 
 God thall giue vs grace. Chele worves the Lord ſpake bnto bis 
 
 -Dilciples after bis Supper , when he was now about tadepart 
 
 from them. Foꝛaſmuch as be had laid manp thinges vnto them 
 
 of bis departure and pallion, thep were after a ſort troubled and 
 terrificd wherefore the Lord beginnerh louingly to comfort thé, 
 
 faping : Let not yourheart betroubled. As tf he mould fap: I 
 
 ‚perceine that mp departure dothe grieue pou, and that pe are 
 
 therefore troubled: But feeing it can not be otherwile, be not 
 Difcomforted;chere is no caufe why pe ſhould therefore be trou: 
 bled, Twill come againe nto pou. JNotwith Fanding pe hall fee 
 many chinges inme before whereat pe wilbe offended,thep thal 
 crucifie me and pnworthelp handle me. Gut be not pe troubled 
 becaufe of thefe thinges , be notafrapde, it wilbe better ſhortly 
 alter; the will of the Father is ſuch. spies? fleſh can not vo 
 iiij 
 
 
 
— es 
 
 472 A SERMON VPON THE GOSPELL ON THE ~ 
 otherwilſe but be offended, ifit ſeeth Chri to be crucified, tt by⸗ 
 
 andbp reuolteth from bim,tt beleeuech him not. meicher counteth 
 
 bimfora Sautour. Thich allo it doth, when it ſeeth holp men 
 
 {uffer perſecution, to be afflieced and toxmented , for chen it thine 
 
 keth that Gov bath nocareofthem, Sgqaink this offence Chik 
 
 aforehand confirmeth his Difciples ‚and fapth: Ye belceue in 
 
 God,beleeue alfoin me. Chat ig,pe beleeue that God loueth you 
 
 and will glozifie pou, beleeue that be will do it after that fort, 
 
 that ve {ee me qlozifiev and beleeue that this mp death is life, te 
 
 the glezifping both of me, and ofmp whole bonp , that is, of all 
 
 Chꝛiſtians, and that this death fatilfiech for the fpnnes of the 
 
 "world , ag the Apoftics afterward witne fled of him in their mot 
 
 nighna2, tinges. Chus John ſayth: Chrift is the reconciliation for our 
 
 fynnes: and not for ours onely, but alfo for the fynnes of che 
 
 whole worlde, CUberetore chou {eet that Chri bere will yaue 
 
 | heartes confirmed bp faith, and by no other outward thinge. De 
 
 | fapth mozeouerz ; 
 
 Ia my Fathers houfe are many dwelling places. Thefe dwel⸗ 
 liug places haue bin prepared from euerlatting, neither is there 
 any neede that thep Houtd be prepared of him. CUbp therefore 
 doth be fap: 1 goto preparea place for you? Chis ts nothinge 
 els but that he goeth and ts made Loydof all, wherebp bemap 
 prepare bs bnto fuch dwelling places, Foraslong ag we are not 
 prepared , neither are the Dwelling places prepared for. bs, al- 
 though they be ready bpthemfclues, TÜherefore Chri mea- 
 neth. thug much: Chere aredwelling places „but not pet prepa: 
 
 red rightly and as thep mu beadDowbett then that thep be righte 
 
 ly prepared and.appointed, wh? as Jhaue taken away the king: 
 pone of death bp mp death, and am now gone toreigne,andthat 
 bythe holy Ghoſt:which bp fapch ball paepare and wholy make 
 readp pou alla vnto fuch dwelling places. So that this isthe 
 fimple and plaine meaning of thele wordes: Chere are dwelling 
 places, to wit „where the Father glorilieth, butthole dwelling 
 places are not pet prepared y for thatthe kingdome of death ts 
 not pet taken away. Chis Chrift ſignifieth when be fapth: 
 
 If ic were not fo] would hauetold you: 1 goto prepare a place 
 foryou. AndifIgoto prepare a place foryow, ĩ willcome a⸗ 
 gaine,andreceiue you vnro my felfe,thatwhere Lam,cheremay 
 yebe alſo. In thele woꝛdes the Loꝛd declareth how theſe dwei⸗ 
 
 ling 
 
 
 
A a i a ie ——wr 
 
 EAST OF %* PHILIP: AND TAMES, 473 
 
 ing places be prepared, namelp,bp the each of Chꝛiſt agie 
 ig ſayde, bp which he came vnto gloyie, and rulech ouer all 
 thinges, which are in heauen and earth . By Which death be 
 hath obtapned the holy Ghoſt foꝛ vs, which as is before fapoe , 
 may prepare ds buto thele dwelling places. For through his a 
 peration and working tn vg, be maketh vs beleeuc the Go- 
 {pell, bp which beleeuing orfaıch we are prepared, Uhich 
 could not be done if Chrift (hould not depart and dpe, and fo pol 
 ſeſſe a kingdome ouer all, Chis therefore is the ſumme of this 
 tert: They arefopefeene, whome the Father will gloztfie, hut 
 they cannot be glorified but bp Thrill , who vnles be take awap 
 death and finne, all thall be in vaine, bere thou (eek that all tend 
 butothis,chat Chk is he which preparech tle vwelling plas 
 ces, and that we cannot be glorified but bp Chꝛiſt, fothat che 
 whole dzift of this tert is, that we are not iuftifiedby mang 
 ftrength , nor by our owne merits, but bp Chit, which the 
 whole Epiftleto the Romanes effectuallp veclareth, ag alla 
 that which ts wꝛitten to the Galachians,¢ almof all that Paule 
 both in bis Epiltles, tendech to the ſame — followech more» 
 ouer: 
 
 ‘And whither J goe ye knows ; and the way yé knowe, fr 
 pe beleeneinime, and haue hewen fiqnesinmp name’, wheres 
 bp peought nowe to be certaine mo I am, and what] doe, and 
 ‘wherefore J am comes De haue alfoleene and heard the teſtimo⸗ 
 nie of the Father of me. KUherefore pe may nowe knowe that 
 ‘the Father will qlozifie me, and belecue that J andthe Father 
 ‚are one, it ſhoulde be therefore ſuperfluous to ſpeake more of 
 theſe thinges. Butthe Dilciples albeit they were well inſtru⸗ 
 cted of the Lorde him felfe, and had (eene big miracles, pea 
 and thep them felues allo had preached the Gofpell and wꝛought 
 ‘mivacles, were notwithſtanding as pet ſomewhat groſſe in 
 vnderſtanding/ neither div they perceiue whereofheherefpake, 
 and what was that way, and whither the Loꝛde div prepare to 
 depart. therefore Thamas burfteth forth into open woes 
 and confellech freelp 5 that he is ignoꝛant hereof, and ſayth thus 
 vnto the Lord : Lord we knowe notwhither thou goeſt: hovve 
 can we then knovwve the vvay ? Here pe heare and ee, that albe⸗ 
 itthere was faith inthe Difciptes , norwichftanning | thep were 
 not ag pet perfuaded that Obpit houlve be crncifies | ann 
 
474 A SERMON VPON THE GOSPEL ON THE 
 
 by bis death ſhoulde enter into big kingdome, and that the fame 
 kingdom fouls be fpirituall, which thep did not vnderſtand euen 
 48.16. . after the refurrecttonof the Lord: Lorde,fap thep, wilcthou at 
 . this time reftore the kingdom to Ifraell ? Chole good men were 
 
 ag petperfuaved, that tt ſhould be a carnall © worlolp kingdom, 
 Such große things map here and there be foundin the Golpels, 
 
 by meaneg whereof the Difciples piv fometime notably tumble 
 Comfort for and erre, Ail which were committed to wꝛiting for our comfort t 
 themthae confirmation,that we (hould not be byandby vifcouragen , when 
 beweakein we haue ſometime fumbled in faith , and cannot at the firſt ap- 
 va and ply our felues to the woꝛkes and word of the Lode, Afthishap- 
 thrush ja. pened to thefe great mẽ which afterward thoulve become pillerg 
 Baas fall. of Chattttanitie,there ig no caule truely chat anp Hould meruell, 
 j if we allo fomerime faint in faich,pea, and let no man be afrayd, 
 although it falleth out that fometime through infirmitie be ſo 
 
 Doe, It ts the worke and matter ofthe Lorde he will amen’ theſe 
 
 thinges when it ſeemeth good vnto him. 
 
 NNow of the worꝛdes we mind to entreate ſomewhat at large. 
 
 Not much before, when Chriſt would confirme bis Difcipleg in 
 
 faith. be promifea them that thep ſhould be glorifien, Here he av- 
 
 deth and declareth how and bp what meanes thep mut be glori⸗ 
 
 fied, affirming chat that mutt be by hig Departure, that is, by bis 
 
 death, ¢ that by that meane be muff sbtaine bis kingdome. Chis 
 
 he had oftenrepeated vnto them, fo that now it Did become chem 
 
 to know and vnderſtand it. Therefore he fapth: VVhither! goe 
 
 ye know,and the way yeknowe, but thep did not pet thꝛoughly 
 vnderſtand it,as. the wordes of Thomas doe declare. Now, itis 
 
 certaine that there was faith inthe Difciples, which the woꝛdes 
 
 of Peter prouc,who aunhwered Chꝛiſt in fteeve of the rett, when 
 
 he aſked them, whether thep allo would goe away: Peter ſayd: 
 10h.6.68.  Maifter towhom shallwe goe? Thou halt the wordes of eters 
 nalllife : and we beleeueand knowe that choware: Chrift'che 
 
 ‚Sonne of the liuing God: This appeareth alfo bp the wordes of 
 
 the Lozd, which be bad fapd to them a litle before at his (upper: 
 
 Yeare cleane, which be would not baue fapo,if thep bad not bele« 
 ned; thep knetwe Chit therefore that be te the wap tothe fas 
 
 ther. So thepknewthe Father alfo, for that they bad ſeene the 
 
 miracles, whereby be gaue teftimonic of che Sonne, and bad 
 
 beard the vopce of the Father from heauen: This is my beloued 
 
 Senne, 
 
EE ———=————<——“— 
 
 VS FEAST OF S, PHILLIP AND IAMES. 475 
 
 ‘ Sonne,ın whom | am well pleafed heare him. All theſe thinges 
 pid greatly increafe faith in the Dilciples hearts , notwithtan: 
 ding they did not pet vnderſtand, what they ſhould doe,anvd what 
 ende concerning the matters of Chait was to be hoped for. 
 
 Set before pou anerample hereof in Atyaham , Although in 
 faith a fonne was concetued onto bim,neuertheles he was pet ig: 
 norant, that he mutt be offered: Meither div faith mantfettlp 
 thew it {elfe, when a [onne was giuen vnto him. So twas ic alfa 
 with the Diſciples: although they had faith, notwithſtanding 
 they wanted as pet triall of chetr faith: ow nothing trieth faith 
 better then the croſſe and perfecution. If Abꝛaham bad not bene 
 commaunded to offer his fonne, be bad had notriall of his faith. 
 Wiben as the Apoftles did fuffer perfecution 5 thep then hau 
 a taſt and triall of cheirfaich, As longe ag we map line without 
 tentation, we thinke that we are endued wich a ſtrong faith, but if 
 anp aduerſitie commeth to vs on any fide, we byandby trie what 
 faith we reſted vpon. @Tiherfore S.Ppaul ſayth Rom.5: V Ve re- 
 ioyceintribulations, knowingthateribulation bringeth forth 
 patichce,& patience experience, & experience hope, and hope 
 maketh norashamed.@fter the fame fore Satamon allo fapth in 
 the Pꝛouerbs?: As ſiluer isfined,and golde'tryedin'the fornace, Pre.17.3- 
 fo doththe Lord trie the harts, Such a tviallts mave by p croſſe 
 and perfecution , when we are ag it were crucified accoꝛding to 
 
 | otirols Adam, by which crucifping our fatth ts tried, and acces 
 
 | bing tothis trial of faith our flefl) moꝛtified, the ſpirit encreaſing 
 
 | 
 
 | 
 | 
 
 \ 
 
 
 
 inthe knowledge of Chriſt· And chenig our fleſh truely mortifi⸗ 
 ed, when wefufter the will of God to beareirule in vs, which ts 
 thendone when we ſubmit our ſelues to his will howloeuer be 
 dealeth wich vs, renouncing our owne This SPaule willhaue 
 vs to doc, when he ſayth thus Rom.12: J befeech you brethren 
 by themercies of God, that ye giue vp your bodiesa living ſa⸗ 
 | qevifice, holy; acceptable vnto Gout , which is yourreafonable 
 | ferning of God: And fashié not your felues like vntö this world, 
 but be ye chaunged by the renuing of your minde, that'ye may 
 ptouewhatthat pood;and acceptable, and perfecbwviliof God 
 
 | 
 
 | = When Thomas thus confellech chat heis ignoꝛant whither 
 | the Lord goeth. neither knoweth the way, the Loꝛd doth not re⸗ 
 |‘ buke bim witha ferne countenance, neither bp anv bp caſteth 
 | 
 | 
 | 
 
Chrift the 
 way,the 
 truth,and 
 the life. 
 
 476 A SERMON VPON THE GOSPEL ON THE 
 
 him of,noz driuech him frd him, he callech him noceither a grotte 
 alle 02 ore,ag me are Wont to handle the weake, but aunfwering 
 him verp gently,fapth : 1am che vvay, the truth,and the life. I, 
 
 - fapth the Loyd, am the way, by which che father is gone unto, ale 
 
 beit Abe flapne: I carp them that beleeue and are mp ſheepe, on 
 mp ſhoulders tothe Father: no other wap belive this leaveth 
 puto beauen. De that walkech not this wap, goeth out of the wap 
 from the Father, A allo am the truth. For Tam the light which 
 lightneth the worlde, and I] teach true doctrine, andınake true 
 Chꝛiſtians. Woreouer, I alfo am the life, for tis Ithat quic⸗ 
 ken, be that belecueth inme (hall not bye. Chis,as I app before, 
 is tateach the Golpell rightly, that ts, to ſhew the true and right 
 wap, which leadeth onto erernall life.CUben the Diftiples knew 
 not the way that leadeth vnto glorp,the Loꝛde making no delap, 
 affirmeth unto chem that he is that way. Asif be ſhould ſay: TE 
 pe delire co know the wap to glory, feeke not the frength, light, 
 and righteoulnes of creatures 5-butlooke Pato me s fax Tham the 
 way,the truth, and thelife, although Jmuſt be put to death, al: 
 though I am vile and of no reputation according to the outward. 
 appearance:neicher lec this offend pou, thatthep which be mine, 
 arelubiece toperfecutions, Cheright way tothe father is foun 
 in me, let none remoue pou from this perſwaſion. Cherefore 
 be ſayth mozeougrs;.: } Be 30 sth nodes. onoBUAINGG Uae 
 No man commeth vnto the Father but by me.Agifhe ſhould 
 fap: Momancancometo the Father by his owne Arength oꝛ 
 merits : Che lawe tervifiech the conlcience that tt can not goe te’ 
 the Father: the word. of Chritt, which infifiech vs bythe righ 
 teoufnes of Chꝛiſt, bꝛingeth vs to the Father, Wihereuponfols 
 foweth that which be afterward fapths. ua es uw disiegd 
 « Ifyehadknovyne me,ye should haueknovvne my Father al+! 
 fo. For ag no mancommeth tothe Father,but bp the Sonne, ſo 
 no man knoweth the Father but by Chriſt the Sonne, Firk the 
 Fathers will is not knowne,to wit that he wil ſaue bs, vnles we 
 fee it in Chriſt. He which is in the bofom of the Father, hath rec 
 uealed.it vnto vs Secondly the Father is notbeleeued, Foꝛ reac 
 fon by it {elfe doth noc bnderftand , that it recetueth anp thing of 
 God. WMtherefope itis needefull that Chrift declare chat bounti⸗ 
 fulnes and goodnes byto bs. 4 troubled conicience flierh che Far 
 ther,neither can it abive co commit it felfunta him, Buc chep that 
 are 
 
 
 
4 
 % 
 
 FEAST OF S. PHILIP AND 1AMES, 477 
 
 are iuſtified by the word of Chꝛiſt, do not anp moze contemne the 
 Father, neither flic him, as the Iſraelites div, but ttanvde before 
 him as Woleg,andare enlightened with diuine light, thatthep 
 map know the power of God and mercie ofthe Father. Hereup⸗ 
 ‚on commeth truft and confidence in him: berebp we knowe that 
 wereceiue all hinges at his handes,and looke for all ag well {pi 
 ritual ag coꝛpoꝛal things of him. All chefe we mult acknowlenge 
 to be recetued bp faith , reafon can not attaine bnto them. For it 
 endeuoureth toobtaine God by her owne ftrength and merits, 
 but that endeuourig inbatne. CÜherefore when it ts not able ta 
 come to the knowledge of God by her owne ſtrength, , it vtterly 
 denieth God, and fapth chat thereisno God. After when te feech 
 bucleannes in ber workes,it delpeireth , and is in moſt great dic ° 
 fires. But when we are tultified bp foolith preaching, we come to 
 the knowlengeof Godthe Father, ag looneas we beteeue the 
 woꝛd of Chꝛiſt, and fo we trie che power of the Father in alllicti⸗ 
 ong and aduerlitieg, although thep be euen great, Chis was tha: 
 dowed forth inthat, thatthe people of Iſraell could not abive ta 
 Geare the voice of Gov, but defired that Woles might fpeake vn⸗ 
 co them. TMhere Chritt alfo was figured, that he Hould make in- 
 terceflion fo2 vs to the Father, and be our mercy fear, Foꝛ nature 
 is moze weake Efraile, then that tt can abive to tatke with Gov, 
 Tüherefore he hath giuen vnto bs thishis Sonne a Wediatour, 
 in whom and bp whom we mutt haue to doe with him, Then ag 
 the Lord folouinglp and gently dealeth with Thomas,and ſhew⸗ 
 eth bnto him , howe he muſt come tothe Father, to wit, bythe 
 Sonne, and that the Father isknotone in the Sonne, there doth 
 vet happen a groſſer thing in Philip, who burſteth forth and will 
 not be content wich fatty, but will knowe the hinge aſſuredly bp 
 feeling and ſeeing. AMherelore be ſayth vnto the Lord: | 
 " Eord,shew vsthy Father, and itdüfficethvs. As though be 
 would fay if chou wilt alfo ſhew vnto vs a ſigne, then will we be⸗ 
 leeue. Philip counteth it not ſuſſicient co beleeue the worde, but 
 goeth about to come to the knowledge of the Father bp an other 
 meanes thei bp the word, Foꝛ (cing that reaſon can tot beleete, 
 be requeſteth tobe certified bp an orber meanes and way, Bp the 
 interrogation therfore of Chritt chat lollowech te ts Themed) chat 
 the con{cience ts made certaine and quietby noother thing, then 
 bp faith, for chat we mutt cleaue to the bare wore, and looke for 
 
 
 
Ee eS CE Zu 
 
 Joh. 1.18, 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 478 A SERMON VPON THE GOSPEL ON THE 
 x * 
 
 no other figne , Buc Philip thought bere that he ſhould be | 
 moze certified, if he vin fee the Father, thenif hebeleeuenthe | 
 finaple and bare wor, Chis incredulicie Chart repronech — 
 what ſharpely, and ſayth: a 
 Haue I bene fu long cime with you, & halt thou nor knowne - 
 ine? A¢ though be houlo fap: Ji teach and preach , and pet thot . 
 knowelt menat. Dook thounotknowe chat the Father willbe s 
 knowne bp me, that inp Word ts the worde and power ofthe Far 
 ther, by which alone he will be knowne,and bp nothing els? Foz ° 
 thou haft heard the voice of the Sather from heauen after thig — 
 fort: This is my beloued Sonne, in whome I am well pleafed, ~ 
 hearehim. Doof thou not pet vnderſtande howe the Fatherts ~ 
 knovone ? Che Father ts not feene with carnall epes, ag Jobnin 
 bis firft chapter ſayth: Noman hath feene God at any time:the ~ 
 onely begotten Sonne,which isin the bofom ofthe Father, he 
 hath declared him. therefore the Lord fapth to Philip: Philip, 
 he that hath feene me,hath feene the Father. This faping ig ie — 
 vnto that former when be ſayth: Ifye had knowne me,yeshould ° 
 haue knowne my Father alfo. Chatis,forafmuch ag the Fi i 
 will be knowne bp me,feeke no otber way to knowe him, but bee 4 
 leue mp worp,thar J am he, which theweth onto youche Father, 
 and will make pouto know him in me. Beleeue that by mechou — 
 batt accefle to the Father , by this meanes thou halt knowethe 
 Father, by faith thou Halt vnderſtande che power andmercie ak — 
 the Father, and halt feele him to be comforcable anv gracious, — 
 The Father will haue mp word to be belecued,andthemehatber 
 leeue it, to be ſaued and obtaine eternall life, Seeing cherefoge — 
 that chele thinges be thus, chat we can not know the Fatherbue 
 inthe Sonne,and when we know the Sonne, we know alfo the 
 Father: the Loꝛd ſayth moꝛeouer bnto Philip: 9, Fy 7 
 ; How then fayeftrhou: Shewe vsthy Father ? ie a 
 not that Laminthe Father, and the Fatherisinme # As if 
 would fap; Forafmuch as there ig no other wap to knowthe fi 
 ther,but chat whieh I haue ſhewed, why II prapthee, nook 
 not belecue mp wopdes, feeing that I baue taught that J 
 map,the cruth,and the life? Daof thou not beleeue that Sam 
 the Father,and the, Father in me? Beleeuek thounot Pr 
 diuinitie and the diuinitie of the Father ts one ? andebat the Fa⸗ 
 ther will be knowne bp me? Gut whpisthe Father knowne 
 
Me Pr 
 
 FEAST OF S, PHILLIP AND IAMES. 479 
 
 the knowledge of the Sonne? even cherefore,for that the Sonne 
 isin the Father,and the Farher inehe Donne. For the word bp 
 which the Sonne is knowne , ts the power of the Sonne and of 
 the Father. Aherelore feing the Sonne is knowne bp bis word, 
 it neceſſarily followerh,that che father allo is knowne thereby, 
 Belecue me,that Iaminrhe Father, and the Fatherisin me: 
 at the leaft beleeue me for the very works fake. ere he doth ag 
 it were appeale to workes , that ibep map giue teftimonie of the 
 word. 4s if be ſhould ſay· Seeing that pe cannot be content to 
 belecue the word, at che leak belecue the ſignes which beare wit: 
 nes ofthe word, and wherebp the Father hath giuen teffimonie 
 of me, $02 the works and fignes are teſtimonies of the word, By 
 thele words Chrift meaneth nothing els but to confirme the con: 
 fciences of his Dilciples, and of all bs againtt the offence of the 
 role. For confciences wil know and not belecue the bare wordg 
 of God, but doe alwapeg dout and ſay: Ahat if God careth not 
 for cheerand baue luch like cogitations. Dolp ¢ godly men feeme 
 for the moſt part co be neglected,ag abiects and moft contemptis 
 ble men,tnafmuch ag che wopld accopding to the will ¢ luſt there⸗ 
 of, rageth and practiseth tprannie again them, and doth almoft 
 what it liſt. Hereupon thep are in angquith ¢ in daunger of faich,« 
 deſire to know the will of God toward them. Theſe Chait com: 
 fozteth , that thep map feeke no other comfort but in him and in 
 bis death, aud beleue that he ts life,that be beareth rule, and ma: 
 keth aliue them that be dead, And that thep ſhould nothing dont 
 bereof, be maketh them pet moze certaine,and fapth : / 
 Verely,verely Ifay vnto you, hethat beleeuethin me, the 
 vvorkes that I doe,he shall doe alfo,and greater then thefe shall 
 he doe.As tf he thoul fap: Dout not anp thing but that pe ſhall 
 know the Father by me,and chat mp word is the power of Gov, 
 $ that bp mp word pe thal be ſuſtained, although J be euen cru⸗ 
 cilied. De hall haue triall bereof in pour (clues , for if pe beleeue 
 in me, ye hall not onelp worke fuch workes and thew fuch ſignes 
 ag J boe,but euen greater. Ahich came to pafle after the aſcen⸗ 
 tion of Chꝛiſt, when the Apoftles wrought greater miracles ag 
 well among the Tewes as Gentiles, then Chri him felfe, But 
 what ts the caule hereof? Che Loꝛd him felfe addeth it faping: 
 For! goe vntomy Father. @hat is, F will begin a kingdom, 
 where I will util all chinges. Here the Loꝛd annexeth the con: 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 480 A SERMON VPON THE GOSPEL 
 
 clufion of all the queftions and confolations going before, Fora 
 litle before Chait had taught,that the Father is known bp bi “es 
 and that is becaufe be ts inthe Father, be thereforetsthewmenbp — 
 that woꝛde, by which the Fatheris Hewed , But chat he migh 
 confirme this,to wit,thathls worde is the power of che Father, 
 be added aud ſayd: He that beleeueth in me,the works. that doy | 
 he shall doe allo. That is, bp faich inme pe allo hall noe thofe 
 works, and know that mp Word ig the bertue and power of G = iR 
 But why doth be lap :1goeto che Father? J] aunfweres Becaufe 
 Chik isin che Father.thercfore doth he the mopkes of the F 
 ther, but we doe them not alfo therefore , but for that Chait who 
 is inthe Father, is now in bs. Foꝛ to goe to the Fatheristofule — 
 fill all chinges,¢ as Paule according co che ſaying of the Plalme 
 declareth.to gine giftes vnto men,to lighten and tofanctifie, Fox 
 thists the kingdom of Chit, wherebphereignech in earth in 
 the bates of the beleeuers,and fitteth sponkehe * of his Fa: · 
 ther Dauid. The Lor alſo ſpeaketh theſe wordes: I goeto the 2 
 Father, to comfort bis Dilciples. For as he Did before eginneto if 
 confirme them,that thep ſhould not be troubled and offended, ale — 
 though be thould dye, but courageoufip cleaue to him and beleue 
 in him: So here he promilech them chat they thall be glopifien, 4 
 for he goeth cothe Father, who ſhall deliuer all thinges into his 
 handes, that he may mightelp obtaine a kingdom ouer allebings 
 that are inheauen and earth. (aberefore they ought nothing: at 2 
 allto feare,De pet comforterh them more and fapeh : MR 
 And whatioeueryeaske in my name,that will I doe. Asithe = 
 ſhould fap : As foone as J come to the Father, thereisno caufe aa 
 why pe ſhould be carefull , For chofe thinges that ye haue neede 
 ofand af ke,pe (hall obtaine, Jwil doe this for you,becaule J oh⸗ A 
 taine a kingdom, And be peculiarly adveth,in my Name,mhere: · 
 bp he ercluderh all our merits. For bp Chaiſt we are heard, as al· 
 fo in Chattt we are loued,bp whom alfo we ave Pꝛieſtes, spe ⸗· 
 ter fapth,to offer vp fpirituall facrifices, and acceptable to God. 
 Ail theſe thinges lapıh Chꝛiſt, J will doe for this cauſe: 
 That the Father may be giorifiedi inthe Sonne. The Faber - 
 is then qlozified, when glozie is giuen and afcribed vnto bim, not 
 pnto bs, Chat is,whẽ we acknowlenge p we are ſaued not bp our 
 owne merits not bp our owne wiſedom and righteoulnes, but do 
 put our truſt in his mercie, Foz be hath giuen bis Sonne fx out 
 > finneg, 
 
 4 
 3 
 4 
 61 
 
4 eee ee AM ll le a er Eee a lm rn a 
 
 
 
 ' 5. — Tames. 481 
 v finnes, and whatfocuer we purpofe Wwe mult afke it bp 
 this Sonne, and we thall obtaine it, Aherfore he repeateth theſe 
 weonꝛdes, and ſayth: pP 
 i Ifye shall afke any thing inmy Name, I will*docic. Chefe 
 woꝛdes tend to this ende,that be map make bs certainelp beleue 
 his wordes,andicleaue vnto him. Chis therefore is the ſumme of 
 this conclufion: Ihe bivverh his Diſciples and vs therefore bes 
 leeue,for that he goeth to reigne. Before be affirmeth , that be 
 wil thew forth a ſigne and teſtimonie of bis kingdom, ¢ fo reigne, 
 |. that be will veclare anotable token of bis gouernment, that we 
 map keele and perceiue it: to wit, that he willdoe fo great works 
 | by bs,as he him felfehach done, pea and greater allo, Alfo, that 
 | he will beare vs when we prap,and whatloeuer we pray for unto 
 |. the Father inhis name. Bp thele promileg the hart muff be con- 
 "  firmed ¢ made courageous againt the gates of hell, For Chritt 
 reigneth bp bis word, wherefore it ts needefull chat we eracılp 
 libs know the vertue of the word : for the kingdom of Chꝛiſt ig 
 (3 the power ¢ vertue of God. Thefe things Thought 
 | + good to entreatof concerning this Golpeil : Lee 
 bs call vpon Gon for the ayde of his grace, 
 that we map be able to vnderſtand 
 them, ¢ bp them to ſtrengthen 
 our weake faith, 
 
 | 
 | 
 | of of of 
 | 
 | 
 
 
 
 
 
 * 
 FINIS. 
 

 

 
 
 
 
 
 SS EE AD re — 
 
 
 
 
 dd? — u a Year Ly 
 Alk 
 

 

 

 

 

 
"481300 
 
 AMavur 044 ‘oxoy uyor Aq sovjord v st Jaoa 94} Surpooorg «= -Norzrag ISYILT 
 
 8401 
 
 ayfis portad 
 Sim» ur Adoo pooh hiaa m : «AL, S4oMa] ayy mmoymm pup 9079 
 “youD molt Ing aomap 
 
 | ‘op "ug 
 
 ‘SLET °° * aormorgnen Seuoyy, <q uopuory ge pogundup ° * -[aor]g 
 Twerm]q Aq poysıpumg ° : - ssurqoveid pur SSUMIM SIE JO mo 
 PPO) “ToygnT unavſ ‘d JO suounag uosoyg puy [eroodg — G90L 
 
 
 
 
 

 
 
 
 I — 
 
 4 
 a 
 1