sea and from al tempest For this is the chiefe vertue and cunning of faith that it seeth those thinges which are not seene or felt and seeth not those thinges which are felt yea which are now sore vpon vs and doe presse vrge vs. As on the contrary side diffidence seeth nothing but that which it feeleth neither can it rest vpon any other thing but that which it feeleth For this cause those thinges are of God layd vpon faith which the whole world is not able to beare as sinnes death the world and the deuil neither suffereth he it to be occupied with small matters For who flieth not death who is not terrified ouercome of it The force of faith whereby death the world Satan and sinne are ouercome Against this inuincible faith standeth yea it couragiously setteth vpon it which otherwise tameth all thinges and ouercommeth and swalloweth vp that vnsatiable deuourer of life So euen the whole world is not able to bring vnder and subdue the flesh but it rather bringeth vnder and maketh the world subiect vnto it beareth rule ouer it so that he liueth carnally whosoeuer is of the world But faith subdueth this subduer of all other holdeth it in subiection and teacheth it not onely to be ruled but also to obey Likewise who is able to beare the hatred and furie ignominie and persecution of the worlde who doth not yeelde vnto it and is oppressed with it But faith euen laugheth at all the iniquitie rage and furie thereof and maketh that vnto it selfe matter of spirituall ioy wherewith other are euen killed It doth no otherwise behaue it selfe against Satan also Who is able to ouercome him which practizeth so many craftes and wiles wherby he stayeth and hindereth the truth the worde of God faith and hope and soweth against them innumerable errours sects delusions heresies desperations superstitions and such kind of abominations without number All the worlde is to him as a sparke of fire to a fountaine of water it is wholy subdued vnto him in these euills as alas we both see and trie But it is faith which troubleth him for it is not onely not made subiect to his delusions but it also discouereth and confoundeth them that they be no more of any importance that they are able to doe nothing but doe vanish away as we haue experience at this day by the decaying and vanishing of the Papacie and indulgences Finally sinne hath that force that that which is euen the least can not be appeased or extinguished of any creature that it doth not gnawe and teare the conscience yea if all men should goe about togither to comfort the conscience wherein sinne hath begun to liue they should goe about it in vaine But faith is that noble Champion which ouercommeth and extinguisheth euery sinne yea if all the sinnes which the whole world hath committed from the beginning were layde vpon one heape it would extinguish and abolish them all togither Is not faith therefore most mightie and of incomparable strength which dareth encounter with so many and so mightie enemies and beareth away the certaine victorie Wherefore Iohn sayth in his first Epistle chap. 5 This is that victorie that hath ouercome this world euen our faith Howbeit this victorie commeth not with rest and quietnes Faith obtayneth not the victorie ouer the enemies of our soules without sore fight conflicts we must trie the fight not without blood and woundes that is we must needes feele sinne death the flesh the deuill and the world yea and that assayling vs so grieuously and with so great force that the hart of man doe thinke that he is past all hope that sinne hath ouercome and the deuill gotten the vpper hande and on the contrary side very litle feele the force of faith We see an example of this fight here in the Disciples for the waues did not onely strike the ship but did euen couer it that nothing could be now loked for but that it should be drowned especially Christ being asleepe and knowing not of this perill all hope was then past life seemed to be ouercome and death appeared to haue the victorie But as it fel out with the Disciples in this tentation so also doth it fall out and must fall out with all the godly in all kind of tentations which are of sinne the deuill and the world In the tentation of sinne we must needes feele the conscience thrall vnto sinnes the wrath of God and hellish paynes to hange ouer vs and all thinges to be in that case as though we were past all recouerie Likewise when we haue conflict with the deuill it must appeare as though truth shoulde giue place to errour and Satan shoulde driue the worde of God out of the whole worlde and he him selfe reigne for a God with his delusions deceits Neither standeth the case any otherwise when it commeth to passe that we are tryed of the world it must needes be that it should greatly rage and cruelly persecute vs so that it shall seeme that no man at all is able to stand that no man is able to obtayne safetie or profes his faith that Cain onely shall beare rule and suffer his brother in no place Albeit we be in daunger great distres yet must we not be discouraged but beleeue that we shall be deliuered But we must not iudge according to such feeling and outward appearance of things but according to faith The present example ought to stirre vs vp hereunto to be receiued of vs in steede of speciall comfort For we learne hereof that albeit sinnes doe vrge vs death disquiet vs the world rage against vs and the deuill lay snares for vs that is although the waues doe couer the ship yet we must not be discouraged For although thy conscience being wounded doth feele sinne and the wrath and indignation of God yet shalt thou not therefore be plunged in hell Neither shalt thou therefore die although euen the whole world hate and persecute thee and gape so wide to deuoure thee as the morning spreadeth forth it selfe They are onely waues which falling vpon thy ship doe terrifie thee and compell thee to crie out we perish Lord saue vs. Thou hast therefore in the former part of this text the nature of faith set forth how it is wont and ought to behaue it selfe in tentation also howe desperate a thinge diffidence is and nothing to be counted of The other part commendeth vnto vs loue in Christ whereby he was brought so farre that he brake of his sleepe arose and counted the daunger that his Disciples were in for his owne and helped them freely asking or looking for nothing of them therefore Euen as it is the nature of Christian loue to doe all things freely and of good will to the glorie of God and profit of our neighbours The nature of Christian loue seeking to it selfe nothing thereby For the exercising of which loue man adopted
thinges surely I ought to glory of if I be a true Christian But this seemeth difficult and hard God admitteth no sinne my fearefull and weake conscience is against me How am I his seruaunt when as notwithstanding I feele in my selfe that I serue the deuill and doe not knowe that I am holy I speake not here of the common sort of Christians such as I and such like are but of sincere Christians which haue a good conscience and in whose hartes the spirit of God abideth whose conscience albeit it be frayle and weake and they feele their sinnes yet they are enforced to say Howsoeuer sinne is yet I know no sinne by my selfe neither am I subiect to death and hell and for this cause they striue and at the last ouercome that therefore they would euen die in that confidence But I finde it farre otherwise if I set my life before my sight Here life and the word must be separated farre asunder If thou wilt consider life I will set also before thee the liues of S. Peter Paule or Iohn thou shalt finde euen them not to haue liued without sinne When thou desirest to be holy before God We must trust not to our life and workes but to the mere mercy and grace of God trust not to thy life vnlesse thou wilt perish for euer For thou must trust to onely mercy and grace and not to life or workes otherwise thy case will be very ill Wherefore our hart must be so affected that it say Lorde if thou shouldest call me to an account I should not be able either by life or workes to stande in thy sight no although I were euen Iohn the Baptist Neuertheles therefore I glory that I am godly thy seruaunt for that thou doest giue vnto me continually and also for that as thou hast promised to Abraham thou doest for thy Christs sake vouchsafe to shew thy mercy vnto me if so be that I of my selfe be not godly and righteous yet he is godly and righteous for me If I be prophane he is holy if I be not the seruaunt of God he is the seruaunt of God if I be not without feare and carefulnes yet he is voyd of all feare and carefulnes that so I may as it were transferre my selfe from my selfe and perse into him glory that in Christ by Christ I am good Thus he will haue vs to glory that we are godly and holy but not by our owne merit for we must glory of our selues as of most desperate wretches And that this may be plaine marke our life consider our good conuersation and maners weye how foolishly men apply them selues to the Gospell that I am almost in dout whether I should preach any more or no. For as soone as these thinges are taught in a sermon that saluation consisteth not in our works or life but in the giftes of God euery one is slow to doe good no man will liue an honest life and be any more obedient they falsly affirme euery where that good workes are inhibited Neuertheles God requireth of vs that we lead an honest life outwardly and he that doth not so shall at length finde his due punishment Nowe if it happen that we liue godlily and honestly outwardly Satan by and by frameth his wickednes Neither doe I know at this day how to order my selfe in this matter not because of my owne person but because of life For if we preach of an honest and godly life the worlde by by furiously attempteth without iudgement * They endeuour by their good works to attayne to saluation We must neither presume of good workes nor neglect to leade a godly life to build ladders to heauen which God neither can neither wil by any meanes suffer Againe a dishonest and ignominious life doth not become Christians neither doth a delicate life become them What therefore must we then doe They which haue respect onely to an honest and fayre life it were better for them to be adulterers and adulteresses and altogether to wallow in the myre And yet notwithstanding God will not haue vs to lead our life filthily and dishonestly For neither can he suffer that adiudging thee euen vnto hell therefore if thou so doe And if thou lead an honest life thou wilt sticke in it and arrogate vnto thy selfe which againe he can not suffer Thou must therefore so prouide that thou remaine in the middle pathe declining neither to the right hand nor to the left and that thou lead a quiet fayre and amiable life in the sight of the world which also may be acceptable before God and yet that thou doe not therefore so greatly esteeme it nor count so of it as though thou doest merit any thing of God thereby Thus a Christian continueth the holy seruaunt of God without feare not by his good workes and holy life but by the grace of Christ Blasphemous to affirme our selues holy by our works But he that affirmeth that he is holy by his workes is blasphemous against God robbeth God of his honour and denieth Christ for whom it were better that he were ten times an homicide or an adulterer then that he should thereby affirme him selfe to be a Christian yea godly and holy for he doth plainly dishonour Christ and it is as much as to affirme that there is no Christ for he is therefore called Christ for that he is our grace mercy redemption and holines If I should not attribute to the diuine mercy that God him selfe doth saue me what should this be else but to say that he is neither holy nor blessed Wherefore if I be a Christian I must confesse that I am holy and a Christian for this cause for that Christ him selfe is holy And albeit my conscience doth reproue me of sinne yet I must still perseuer in this that his holines is greater then my sinnes Thus I must liue honestly outwardly but inwardly rest and trust in him alone It followeth moreouer how Zacharias turneth his speech to the child and sayth Verse 76. And thou child shalt be called the Prophet of the most High for thou shalt goe before the face of the Lord to prepare his wayes This shall be thy office Thou shalt be the first and shalt first begin that is thou shalt be the Prophet of the most High But what maner of prophecie shall that be how shall it be done After this sort Iohn the forerunner of Christ Thou shalt be the forerunner of the Lorde shalt prepare his wayes When any Prince commeth certaine goe before him to prepare way and place for him and say Giue place depart out of the way Iohn doing the like runneth before and crieth vnto the people Goe aside turne out of the waye giue place the Lorde him selfe commeth Such a seruaunt is Iohn whom the Lord by and by followeth Such thinges no Prophet at any time hath spokē but they haue prophesied of these things that a Prophet
Abraham In the time of Abraham God did somewhat shewe forth his mercy he declared that he would send a Sauiour who should deliuer vs againe from death both of body and soule for albeit the body should dye yet it should not alwayes remayne in death but rise againe with the Lord Christ The wordes which God spake to Abraham Gen. 22. are thus In thy seede shall all the nations of the earth be blessed Here miserable men had a cause to hope and looke for a Sauiour which should deliuer them From that time all the Prophets did diuersly foretell of this aboue measure flowing fountaine of all mercy that is of this seede of the Lord Christ how that he at the last should come that all which beleued in him might obtaine saluation by that promise which can not be reuoked If so be that men would now open their eyes they must needes confesse and say that a straunge and incredible thinge is done with vs that man being in the state of damnation cursed desperate should be restored by the natiuitie of one man Hereupon the Prophets cryed out with ardent prayers and vnspeakeable groning that God would vouchsafe to sende the Sauiour whom he had promised By faith in this Sauiour the Israelites afterward obtained the lawe and this honour before all people that they were called the elect people of God By which ordinances written of Moses the anointed was plainely figured and signified whom this text which we haue now in hand setteth forth what he is from whence he is and by the afore sayd faith all obtayned saluation from Abraham vnto Dauid euen as many as were saued In the time of Dauid God made the comming of the Messias to be more manifestly declared that it might be certainly knowne of what stocke he should come namely of the stocke of Dauid as when God sayd vnto Dauid 2. Sam. 7.12 VVhen thy dayes be fulfilled thou shalt sleepe with thy fathers and I will set vp thy seede after thee which shall proceede out of thy body and wil stablish his kingdom He shall build an house for my name and I vvill stablish the throne of his kingdom for euer I will be his father and he shall be my sonne And yet more plainely in the Psalme The Lord hath made a faithfull othe vnto Dauid Psal 132.11 and he shall not shrinke from it Of the frute of thy bodye shall I set vppon thy seat Here Christ is described that he shall be a king and an eternall king Psal 45.6 as it is mentioned of him in an other Psalme Thy throne O Lord endureth for euer the scepter of righteousnes is the scepter of thy kingdome Who pertaineth to the kingdom of Christ and who to the kingdom of Satan Howebeit he is a spirituall king which ruleth the worlde by his worde and whosoeuer receiueth his word pertaineth to his kingdom But he that is not vnder this scepter neither heareth his worde is not of God neither pertaineth to his kingdom but is subiect to the kingdom of Satan vnder whose tyrannie we all are vntill the Lord doth deliuer vs from it defend vs with his scepter which is then done when we beleeue in him Forasmuch therefore as our saluation doth come meerly by the promise of God let euery one assuredly perswade him selfe that he shal neuer obtaine saluation wtout this promise although he should do the workes of all Sainctes yet they should profit him nothing hereunto Contrariwise if we lay hold on the scepter of this king that is of the promise of God we shal not perish although the sinnes of the whole world should lye vpon vs they shal be all swallowed vp in him albeit no good worke be done of vs. As we see in the theefe which hong by the Lord on the crosse who layd hold on the word of God beleued in Christ and therefore he obtayned the promised Paradise Here is no dout left let vs onely beleue that it is so and it is so in deede all thinges which men teach or which we haue done or can doe being set aside Here all thinges must giue place at the comming of this new king that he alone may rule reigne in vs. Let a man intermedle with those thinges that are written of this king as being his owne matters and as pertaining all vnto him Whatsoeuer is written of Christ it is written for our comfort For whatsoeuer is written any where of Christ it is written for our comfort that we may thereby feede and cherish our faith To the establishing of such faith God hath mercifully left vnto vs his promise written and hath suffered to be published that he will performe that which he hath promised Whosoeuer apprehendeth this in his hart it must needes be that with sighing he thirst for such Scripture and promise of God who of his grace being not prouoked of vs offereth vnto vs and bestoweth vpon vs such goodnes and mercy But let vs now come to our present text which not with words only but also with a certeine force pearseth the hart and poureth into it loue pleasure ioy gladnes c. As if an Angell should now come from heauen and say vnto vs miserable and condemned wretches after this sort Behold O man thou hast sinned wherfore thou hast deserued to be condemned for euer This being heard the hart must needes tremble Now although all this be true yet neuertheles God of his grace hath mercy vppon thee sendeth to thee a Sauiour as he promised to Abraham and his seede Be of a good cheere and giue thankes to God Loe here is the booke of the generation of Iesus Christ who is the sonne of Dauid the sonne of Abraham so that this is not onely done but also written that thou mayst be certaine thereof Neither will he neither can he deceiue beleue onely and thou shalt haue all things Now it is to be noted that Matthew setteth Dauid before Abraham although the promise was first made to Abraham and came afterward to Dauid which promise made to Dauid the Prophets did afterward publish more abroad and did by it comfort the people As in the 11. chapter of Esai where the Prophet sayth thus There shall come a rod forth of the stocke of Iesse and a graffe shall growe out of his roote Ieremie likewise sayth thus chap. 23. Behold the time commeth sayth the Lord that I wil raise vp the righteous braunch of Dauid which king shall beare rule and he shall prosper with wisedom and shall set vp equitie righteousnes againe in the earth And many other such prophecies there are to be found in the writings of the Prophetes which they foretold of Dauid that his kingdom should be raysed vp as that Angell also declared vnto Marie when he sayd Luke 1.32 The Lord God shall giue vnto him the throne of his father Dauid Why Matthew setteth Dauid before Abraham Luke 1.54 he shall
c. That they follow hitherto being blind and iustly stumbling contrary to the true frute of the Lordes passion Moreouer they seeke their owne thinges therein and therefore they bringe with them images bookes letters and crosses Some also go so farre that they thinke they shall make them selues safe from waters terrors fire and from all daunger as though the Lordes suffering should be without suffering in them contrary to the quality and nature thereof Thirdly some haue compassion of Christ lamenting weeping for him as being an innocent man like vnto the women which followed Christ from Ierusalem who were reprehended and admonished of him that they should weepe for them selues for their children Fourthly some so call to mind the passion of the Lord and so consider Christ that inwardly they are sore afraid yea their reason also or vnderstanding is turned into a certaine astoniednes or bashfulnes How the passion of Christ ought to terrifie vs. Which feare notwithstanding ought to proceede from hence especially in that we should be put in mind thereby of the wrath and immutable seueritie of God prepared for sinnes sinners forasmuch as he would not graunt to his onely begotten and beloued sonne that sinners should be absolued and pardoned vules he did make so great a satisfaction for them as he speaketh by Esay chap. 53 For the transgression of my people haue I smitten him What shall come vnto the sinner when a sonne so exceedingly beloued is smitten It must needes be that there is an vnspeakeable and a most serious and earnest matter where so great and excellent a person doth descend to doe good vnto him suffereth and dyeth for him Fiftly reuolue deepely in thy minde and dout not a whit that thou art he which so tormented Christ forasmuch as thy sinnes were most certainly the cause thereof Thus S. Peter in the second of the Actes did strike terrifie the Iewes as it were with a certain lightning when as he sayd vnto them generally whom you haue crucified so that the very same day three thowsand mē were greatly terrified and being pricked in their hartes sayd vnto the Apostles Men and brethren what shall we doe Wherfore when thou considerest that his handes were pearsed with nayles thinke that it was thy worke when thou remembrest his crowne of thornes perswade thy selfe that it was thy wicked cogitations which caused it c. Sixtly thinke with thy selfe that whereas one thorne pricked Christ thou oughtest worthely to be pricked with an hundred thowsand thornes that without intermission yea much more grieuously and that whereas one nayle pearsed the hands and feete of Christ thou oughtest to be grieued molested with many moe and farre more sharpe nayles continually euen as it shall come at the last vnto those in whome the passion of Christ hath not bene effectuall but frustrat For Christ who is the truth it selfe will lye to no man will delude no man and that which he attempteth must needes be a matter of exceeding great importance and wonderfull high Seuenthly such feare Bernard had conceiued hereof when he sayd I did play abroad in the streete and in the Kinges priuie chamber sentence of death was giuen vpon me The Kinges onely begotten sonne hearing this layd of his diademe came forth clothed in sackcloth his head sprinkeled with ashes bare foote weeping and crying out that his seruaunt was condemned to death I beholding him sodenly comming forth am amased at the straungenes thereof I aske and harken after the cause What shall I doe shall I play still and delude his teares Alas sayth he it is no time now to play it is no time to be secure when so weightye a matter is in hande So he bad the women that they should not weepe for him but for them selues and for their children and he adioyneth the cause For if they doe these thinges to a greene tree what shal be done to the drie as if he sayd learne what ye obtaine by my passion and howsoeuer thinges fall out yet this is true and knowne among you that the whelpe is sometime smitten that the bandogge or mastiue may be terrified So also the Prophet hath spoken All kinreds of the earth shall waile before him He sayd not they shall bewaile him but they shal waile before him Moreouer they were sore afraid of whom it is before spoken so that they sayde vnto the Apostles Act. 2 Men and brethren what shall we doe Eightly that this affection may be wrought in vs the Lords passion is very diligently to be considered of and meditated vpon By consideration of Christes passion we ought to come to the knowledge of our selues forasmuch as the most certaine profit thereof doth much consist herein that a man may come to the knowledge of him selfe and tremble and be troubled before him selfe whereunto he that doth not come hath not yet attained vnto the due profit of the Lordes passion For the passion of Christ hath this proper and naturall vertue to make a man like vnto him that euen as he was grieuously tormented both in body and mind for our sinnes so we also to imitat him must be afflicted in the knowledge of our sinnes Howbeit the matter is not here done in many words but in depecogitation and earnest weying of sinnes A similitude Take a similitude as thou hast great cause to feare and tremble if when some malefactor is condemned for that he hath killed the sonne of the King or Prince thou in the meane season singing and playing securely as being innocent art terribly apprehended and conuicted that thou didest suborne the homicide So thou oughtest to become much more fearefull when thou doest reuolue in thy minde the passion of Christ For albeit the wicked Iewes be now iudged of God and dispersed yet were they Ministers of thy transgressions and thou for a certainty art he which with thy sinnes hast crucified and slayne the sonne of God as it hath bene sayd Ninethly he that feeleth him selfe so hardned and dull that the passion of Christ doth not terrifie him neither bring him vnto the knowledge of him selfe is in an ill and lamentable case for Christes passion is not effectuall in him But nowe it is a harde thing for thee to be occupied in these thinges What we must do that our meditation vpon Christs passion may be frutefull and earnestly bent to the meditation of them wherefore thou shalt pray God that he will mollifie thy hart and giue thee grace profitably to meditate vpon the passion of Christ because it can not in any wise be that the passion of Christ should be inwardly and rightly thought vpon and considered of vs vnles God inspire it into our hartes Yea neither this meditation nor any other doctrine is therefore set forth vnto thee that thou shouldest boldly rushe vpon it of thy selfe to fulfill it but that thou shouldest first aske and desire the grace of God
be that he will suffer them to be bestowed on him and pray vnto God for him so I may enioy peace and haue no trouble or contention with any man and perhaps I may so profit him that he wil change his life vnto the better and amend Otherwise surely loue being diuided or separated I haue more bitternes and sorrow by them whom I hate then I haue ioy and profit by them whom I loue and keepe companie with And this is sayd to trouble the fountaine or water from whence pure loue can not flowe As it is certaine that the Iewes also did against whom Paule speaketh in this place for they loued them onely of whom they were loued whereby they defiled the synceritie of loue with mans affections and therefore their hart could not be pure But whereby is the hart purified I aunswere Wherby the hart is purified it can not be purified by any other thing better then by that soueraine puritie which is the word of God Receiue that into thy mind and order thy life according to the rule thereof and thy hart is purified As in this place see thou set the word before thee Thou shalt loue thy neighbour as thy selfe follow that which it commaundeth and by and by thou shalt see whether it purgeth clenseth whatsoeuer desire there is in thee of thyne owne profit or whatsoeuer loue of thy selfe For commaunding thee to loue thy neighbour it maketh exception of none either friend or foe Albeit some man be euill and hath bene oftentimes iniurious vnto thee notwithstanding he doth not therefore lose this name that he is not to be called thy neighbour but neuertheles remaineth thy fleshe and blood and is comprehended in these wordes thou shalt loue thy neighbour c. Therefore I say if thou shalt consider him and so behaue thy self toward him as the word teacheth thee then is thy hart made pure and loue sincere so that thou makest no false difference of persons neither otherwise considerest him then an other which is good and one of thy familiars In deede we can not deny this to be true that an honest man is more worthy to be loued vnto whome also euery one doth more willingly applye him selfe by nature then vnto the conuersation of wicked men whose familiaritie there is no good man that doth not abhorre howbeit flesh and blood is the cause that true and Christian loue is not among vs. For a Christian must not deriue his loue from the person as the world doth as some yong man seeing a maide is in loue with her because of her fayrenes and beautie and a couetous man taketh his loue and desire of his money a Lorde or Prince of honour and power c. For all such loue is sayd to be feyned and proceeding not from whence it ought cleauing to the good thinges wherewith he seeth the person adorned neither doth it continue any longer then that which he loueth continueth and as long as he may enioy it True loue But true loue ought to be such as floweth out of a continuall fountaine and proceedeth from the bottom of the hart as a fresh and continuall water alwayes springing forth which can not be stopped and is neuer dryed vp This loue sayth after this sort I loue thee not for thy honestie or dishonestie for I doe not deriue my loue from thy honestie as from a strange fountaine but out of myne owne fountaine that is out of the word of God which is planted in my hart which commaundeth me to loue my neighbour From hence loue plentifully floweth open to al which haue neede thereof watering all both friendes and foes yea chiefly prepared and ready for foes inasmuch as they haue more neede that they may by my meanes be brought to amendement I praying for them and doing according to my abilitie that which I am able that they also leauing their euill wayes may be deliuered from sinnes and the snares of the Deuill And this is sayd to be loue flowing from the hart and not deriued from without for he that is endued with such loue findeth no such thinge in him whom he loueth from whence he should deriue it But because he is a Christian because he layeth hold on the word which is altogither pure by it selfe by the power of it his hart also is made pure and replenished with true loue Whereupon he poureth forâ—h the treasures of his loue toward euery man neyther is he moued or turned awaye with the person of any whether he be good or euill Behold thus should they preach which will rightly teach loue required of the lawe whereof our bablers knowe nothing neither haue any regard thereof albeit they talke many thinges of the lawe and dispute much of loue They doe not see no they doe not so much as once thinke that loue must be such that it flow out of the hart that the fountaine must be first pure and cleare This neuer descendeth into their hart although they heare read and teach many things of it They are occupied with very vncertayne and vnprofitable cogitations yea rather with dead dreames Wherefore whatsoeuer is preached of workes and of a good life True good workes that onely is well done which proceedeth from the worde of God a pure hart and a true faith This thou mayst see in all states how euery one ought in his calling to doe the office inioyned him and exercise the workes of loue A seruaunt labouring thinking no more then thus My Lorde or Maister payeth me my wages for which onely I serue him otherwise I would not vouchsafe to looke vpon him c hath not a pure hart for he doth not serue but for a peece of bread or for his hyre which being taken away his seruice also ceasseth How a good seruaunt ought to be affected But if he were a right true Christian he would rather be thus affected I will not therefore serue because my Maister payeth me wages because he is honest or vnhonest c but therefore Ephes 6.5 because the word of God doth thus speake vnto me Seruaunts be obedient vnto your Maisters as vnto Christ c. This seruice proceedeth of it owne accord out of the hart which layeth hold on the word and greatly esteemeth it saying I wil serue my Maister and take my wages but this shal be the chiefest thing for which I do this seruice that I may serue my God and Lord Iesus Christ who hath layd the condition and state of a seruaunt vpon me which I knowe doth please him in me c. Here thou seest a true worke proceeding out of a pure hart So also let a Lord or Prince and they which haue the charge of gouerning the common weale thinke thus God hath committed vnto me the office of a Magistrate that I should be a ruler now if I will haue regard vnto this onely that I may enioy my dignitie riches and power it is
said he vnto them Giue therefore to Cesar the thinges which are Cesars and giue vnto God those thinges which are Gods 22. And when they heard it they merueiled and left him and went their waye Mans wisedom reason is not able to preuaile against the wisedome of God IN this text is set forth vnto vs how subtil reason and mans wisedome agree with the wisedome of God and how fouly reason stumbleth when it striueth to be euen most subtil and wise as it here falleth out with the Pharisees who notwithstanding were the best and most wise of the Iewes which euen by this their subtiltie they declare neuertheles their wisedome is here proued to be foolishnes They could blame Christ neither for his preaching nor for his workes and yet would they willingly haue had occasion to put him to death wherefore they thought to set vpon him most craftely and wilely propounding a subtil question vnto him the subtiltie whereof was such that mans reason was not able to comprehend it then which also a subtiller could not be inuented and thus they speake vnto him The subtill question of the Pharisees propounded vnto Christ Maister we know that thou art true and teachest the waye of God truly neither carest for any man for thou considerest not the persone of men Tell vs therefore how thinkest thou Is it lawfull to giue tribute vnto Cesar or not Here thinke they we shal entrappe him For he shal be compelled to aunswere that tribute is either to be giuen or not to be giuen If he affirme that it is to be giuen we haue ouercome him but if he denie that it is to be giuen then is he giltie of death Whereas they say Maister they will thereby moue him and as it were constraine him to aunswere the truth But whereas they say We know that thou art true they do thereby put him in minde of his duty Whither therefore should Christ turne himselfe for there seemeth to be no way for him to escape yet he would not for all that fall into their net Was not this a subtil questioÌ„ Do they not shew themselues to haue bin sufficient craftie and wily ones for which way soeuer the Lord had aunswered he had bin taken Was not this done also full warely and circumspectly for they associate to themselues the ministers of Herode thinking no other but to entrappe him with deceit that he should not by any means escape thus casting in their mindes Now we will meete with him well enough if he denie that tribute is to be giuen the Herodians are present which shall forth with put him to death as a seditious felow and one that resisteth the Romane Empire But if he affirme that tribute is to be giuen he speaketh against the libertie of the Iewes then will we stirre vp the people against him For the Iewish people would be free and haue their king of their owne stocke euen as it was promised them both of Moses and God that their kingdome should continue vntill the time of the true king that is of Christ Euen as the Patriarch did prophecie thereof Gen. 49 10. The scepter shal not depart from Iuda and a law giuer from betweene his feete vntil Silo come And therefore God did choose this people specially to himselfe and made a kingdom of them onely for Christes cause Moreouer there were many sentences in the Scripture which declared that they should serue none For they should be the chiefest and not the lowest c. Deut. 28.13 This and such like sayings the Scribes had beaten into the peoples heads wherewith they were greatly disturbed euen as at this day it is put into the peoples minde that the Church cannot erre Hereupon the Pharisees thought thus If he affirme that tribute must be giuen he blasphemeth Gâ—d he shal be giltie of death as one iniurious to God and then shal be stoned of the people For God hath graunted and promised libertie vnto this people and they were all euen in the middest of captiuitie the people of God Howbeit at that time they wanted a king as they do at this day Wherefore diuers tumults seditions vprores were stirred vp among them For they were taught by the lawe that they should haue a king of their own flesh and stocke as it is said before wherefore they did vncessantly striue against straunge kings and gouernments vntill not a few of them at times were beaten slaine Neither did this happen seldom times for they were a stiffenecked obstinate and vnruly nation therefore the Romaines which at that time did beare rule ouer them did verie circumspectly gouerne them and diuided the land into foure charges of gouernment that being on euerie side kept in awe by the gouerners and presidents they might not so soone flocke together and moue sedition and that they might also be more easily resisted if at any time they should rise against the Romane Empire Wherefore Pilate was appointed of the Romains lieftenant of Iudea Herode Tetrarch of Galile his brother Philip Tetrarch of Iturea and of the countrie of Trachonitis and Lysanias the Tetrarch of Abilene as Luke rehearseth them And all this was done that they might keepe the Iewes vnder whereupon the Iewes were inflamed with anger and in a rage and furie but specially in the time of Christ they would willingly haue had a king The subtill imaginations of the Pharisees against Christ Wherefore the Pharisees hauing fouÌ„d out this deuise thought thus with themselues Well we haue the matter now at a good stay The Romanes chalenge to themselues the gouernmeÌ„t now if he aunswere vnto the question that tribute is not to be giuen the lieftenant is at hand and ready to put him to death if he aunswere that it must be giuen he shall stirre vp the people against himselfe and so we shall assuredly by this meanes entrappe him thus they supposed that either they should fynde cause of death in the Lord or at the least make his doctrine to be nothing set by of the people As the Iewes here do so also do we the chiefe and necessarie thinges being left we are occupied about other matters not necessarie The Pharisees here moue a question whether they be free or otherwise forasmuch as they had the Lawe and the word of God they supposed that they ought to be subiect to none but to their owne Kinge yet they were now compelled to obey Cesar Emperour of Rome They had Scripture concerning the loue of God and their neighbour but that being left they are occupied about other matters It was promised vnto them if they obeyed the precepts and commaundements of God that they should then be a free people they disobey and neglect Gods commaundements and yet notwithstanding they wil be free and haue their owne king In like maner falleth it out with vs we earnestly chalenge to our selues Christian liberty and yet we thinke that if we doe those thinges that
into the fire or slayne with the sworde the number of Christians would be greater amonge vs. Wherefore this is a comfort vnto vs The comfort of Christians in tentation if we at any time be tempted that Christ is ready to helpe vs reigneth among vs yea he is so neare vnto vs that alwaies through him we may ouercome as long as we beleeue and trust in him Howbeit when we are touched with no aduersitie he doth litle or nothing but when we are fought against and oppressed he is present and bringeth all our enemies to confusion We haue moreouer to learne here that they which are wise mightier then other The most wise mighty of the world doe oftentimes striue most against God which are endued with the chiefe giftes of vnderstanding and nature more then other which excell in greater industrie learning and readier caâ—â—citie then other which are fit to ouersee other and can gouerne all thinges best that they I say doe many times most of all other resist God and faith trust more to their owne strength and reason then to God For they are caried so farre by their venimous nature that they neither can nor will vse those things to the commoditie and profit of their neighbour but trusting to their owne giftes and abilitie they hope that now they shall obtaine this now that neither doe they thinke that they shall haue neede of Gods helpe also thereunto As it appeareth here in the Pharisees and Scribes who were certaine as they supposed that if they so set vpon the Lorde it could not be but that they should then entangle him For it is vnpossible thought they that he should here escape vs we shal here hold him as it were falne into a net whether he affirme or deny that tribute must be giuen Marke moreouer how subtle and peruerse that wit of mans nature is The nature of man vntill he be regenerate by the spirit of God is wholy corrupt and vnpure which is here very liuely set forth There is nothing els in man but wickednes delusion guile deceits lying fraude and all kind of euill yea of nature man is but lyes and vanitie as the 116 Psalme sayth We must not trust any man in any thinge doe not perswade thy selfe that any man speaketh the truth vnto thee for whatsoeuer man speaketh it is a lye Why so The fountaine or springe head that is the hart is not sincere wherfore neither can the riuers be pure And for this cause the Lord doth commonly call men the generation of vipers and broode of serpents Is not this a goodly title of man Let any man nowe goe and glory of his owne righteousnes strength or free will Before the world in deede some man may be and gloriously appeare goodly righteous and holy but there is nothing els but a generation of vipers and broode of serpents and that especially in those that seeme most excellent most pretious most wise of greatest vnderstanding If thou go through euen all the histories of the Greekes Iewes Romanes thou shalt find the best and wisest Princes of all which haue gouerned the affayres of their Empire prosperously thou shalt find them I say to haue thought nothing of God but onely trusting to them selues to haue acknowledged nothinge as receiued from God Hereupon it is gathered that the lesse a man excelleth in wisedom before the world so much lesse doth he commit against God For they that excell in counsell and authoritie before the sight of the world doe for the most part deceiue and lye more then others thinking that if they dealt by delusions and deceit their fraude iniquitie is not perceiued for they can after a prety sorte cloke their craft and subtiltie But the holy Ghost hath a most cleare bright sight which they can not auoyde but they shall be espied The Scripture doth often times call such lyons wolues beares swine and cruell beastes inasmuch as they rage and deuoure and consume all thinges with their fraude and deceit Wherefore in the old Testament the Iewes were forbidden to eate of certaine beastes as of those already rehearsed and of others for this one cause especially that it should be a type and example to vs wherby we might perceiue that there are some meÌ„ which are strong mighty rich witty learned skilfull and wise which are to be auoyded and eschewed as a certaine vncleane thing and as such as seduce and deceiue others with their fayre shew might and wisedom For neither shall they be counted for such neither will any man thinke them to be such as doe so much as thinke any euill in their hart much lesse doe it Wherefore thou must put no trust confidence in any man trust not vnto him for he will deceiue thee wherein soeuer he is able Againe if thou trustest man thou art against God in whom thou puttest not thy trust It is written in the 17 chapter of Ieremie Cursed be the man that putteth his trust in man and Blessed is the man that putteth his trust in the Lord. Some man may now say How shall we doe then An obiectioÌ„ One man must haue dealing with an other otherwise howe can the life of man continue We must buy we must sell we must vtter and chaunge our wares with men Now if one should not trust an other the whole trade of mans affaires should be in perill yea and perish I say that no man can deny The aunswer but that there must be mutual dealings among men and that one doth neede the helpe and trauell of an other But this I will haue that whatsoeuer dealing thou hast with men either in buying or selling thou count it for a thinge vncertaine which thou must neither trust nor build vpon it For this is certaine as soone as thou shalt trust to man he will seeke to deceiue thee forasmuch as the nature of man as it is of it selfe can doe nothing but lye and deceiue Yea all thinges in man are vncertaine both his works and words there is nothing in him but lightnes and vnconstancie We must put all our hope and trust in God onely which thou mayst boldly beleeue to be true Wherefore all our hope and confidence must be reposed in God alone and after this sort we must say Lorde giue thou me grace that I may direct order my life my soule my body my substance and goods and whatsoeuer is mine according to thy diuine will for I beleeue in thee I trust in thee doe not thou forsake me in so perilous dealing with this or that man I put no trust in man If thou knowest that it is good for me make him to deale faithfully with me if thou knowest that it will be to my hinderance and hurt helpe me to auoid it for thy will onely pleaseth me which I wish alwayes to be done As soone as thou thinkest in thy mind He is a good man and
which strengthneth the knowledge that God hath taught him to wit that God is nothing els but a Sauiour abounding with grace who will be fauorable and mercifull to all them which call vpon him in this his Sonne Therefore the Lord sayth moreouer Verely verely I say vnto you He that beleeueth in me hath euerlasting life I am that breade of life Your Fathers did eate Manna in the vvildernes and are dead This is that bread vvhich cōmeth dovvne from heauen that he vvhich eateth of it should not die I am that liuing bread vvhich came dovvne from heauen if any man eate of this bread he shall liue for euer and the bread that I vvill giue is my flesh vvhich I vvill giue for the life of the vvorld In these wordes the soule findeth a table daintily furnished whereby it may stake all hunger For it knoweth assuredly that he that speaketh these wordes can not lye Wherefore if it commit it selfe confidently vnto him and cleaue to the word it resteth vpon him and so departeth not from this goodly table This is that supper to the preparing whereof the heauenly Father killed his oxen and fatlings and hath bidden vs all vnto it The liuing breade whereof the Lorde here maketh mention Christ the liuing bread whereon we must feede by faith is Christ him selfe whereby we are so fedde If we lay hold but of a morsell of this bread in our harts and keepe it we shall be satisfied for euer neither can we euer be plucked from God Moreouer such an eating is nothing els but to beleue in the Lord Christ that he is made vnto vs of God as Paule sayth 1. Cor 1. wisedom righteousnes sanctification and redemption He that eateth this meat liueth for euer Wherefore by and by after this text when the Iewes were at contention about these his wordes he sayth Verely verely I say vnto you Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you VVhosoeuer eateth my flesh drinketh my blood hath eternall life I vvill rayse him vp at the last day Manna which the fathers did eate in the desert as Christ here sayth could not saue from death but this bread maketh vs immortall If we beleeue in Christ death shall not hurt vs any thing at all yea there is no more death This the Lord meaneth by these wordes in an other place where he sayth to the Iewes Verely verely I say vnto you Ioh. 8.51 if a man keepe my word he shall neuer see death where it is certaine that he speaketh of the word of faith and of the Gospell But some man may say that holy men die notwithstanding An obiectiō for Abraham the holy Prophets are dead as the Iewes sayd vnto him I aunswere The death of Christians is onely a sleepe The aunswer as the Scripture also commonly calleth it for a Christian tasteth seeth no death that is he hath the feeling of no death For this Sauiour Christ Iesus in whom he beleeueth hath ouercome death that afterwards he shoulde not feele or tast it but death is vnto him onely a passage and gate to life as Christ him selfe witnesseth Ioh. 5 Verely verely I say vnto you he that heareth my vvord beleeueth in him that sent me hath euerlasting life shall not come into condemnation but hath passed from death to life Wherefore the life of a Christian is merie and on euery side replenished with ioy and the yoke of Christ is easie sweete But that it semeth heauy and grieuous vnto vs this is the cause for that the Father hath not yet drawne vs hereupon it commeth to passe that we take no pleasure thereof neither is the Gospell comfortable vnto vs. If so be that we would lay vp the wordes of Christ well in our hart they would be vnto vs an exceeding comfort And thus ye haue heard howe we must feede on this breade which came downe from heauen that is on the Lord Christ to wit by faith which we then do when we beleeue in him that he is our Sauiour The whole chapter out of which this text is taken commendeth vnto vs nothing els but spirituall meat For when the multitude followed Christ that they might againe eate and drinke which the Lord him selfe signifieth he taketh occasion of the corporal meat which they sought almost through the whole chapter speaketh of spirituall meat as he sayd The wordes which I speake are spirit and life Wherby he would signifie that he therfore fed them that they should beleeue in him as they did eate the bodily meat so they ought also to feede of the spirituall Here let vs weie and marke this that the Lord doth so gently and graciously apply him selfe to vs and offer him selfe in such gentle wordes that it ought worthely to moue our hartes to beleeue in him to wit that that bread was therefore giuen for vs inasmuch as it was behouefull that he should tast death and suffer hellish paines Also should beare sinnes which he neuer had committed as though he had committed them and had bene his owne and he did also the same willingly for our sakes and tooke vs as brethren and sisters The will of the heauenly Father This if we beleeue we doe the will of the heauenly Father which is nothing els but to beleeue in his Sonne so be saued As Christ him selfe sayth a litle before This is the will of him that sent me that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life It now therfore appeareth that he that hath faith doth the will of God and eateth of this heauenly bread As Augustine sayth What doost thou prepare thy mouth beleeue and thou hast eaten Of this spirituall supper the whole new Testament speaketh but especially in this place of Iohn The Sacrament of Christes body blood is a certaine testimonie and pledge of this true supper whereby we ought to strengthen our faith and to be assured that this body and this blood whereof we feede in the Sacrament deliuereth vs from synne death Satan and all euell But how may a man perceiue and know How a man maye know whether he be called to this spirituall supper that he also doth pertaine to this heauenly bread and is called to this spirituall supper let him consider the case in his owne heart which if he fynde so affected that it doth as it were feele a sweetenes in the promise of God and is vndoutedly perswaded that he is of the companie of them which pertaine to his supper he is assuredly such a one in deede For as we belteue so commeth it vnto vs. Such a man hath also by and by a regard of his neighbour Charitie towarde our neighbour the frute of true faith and helpeth him as his brother careth for him giueth vnto him lendeth him comforteth him briefly doth no otherwise to him then he
therefore beleeued and we do also beleeue to wit the Fathers and we with a like and common faith in the same Christ although not after the same maner as it is saide And as by reason of this communion of faith which we haue a like in the same Christ we say we haue beleeued or we did beleeue when as not we but the Fathers haue beleeued or did beleeue so they againe did say that they should heare see and beleeue in Christ when as not they but we do liue in that time We read not in a few places of the Scriptures that they which were before the incarnation of Christ tooke vpon them the person of them which are after it and they which are after it of them which were before it because of the communion of faith and the same Christ which they haue in common and so there is as it were one companie of beleeuers Now whereas the Apostle saith How saluatiō is neerer vnto vs then it was to the beleuers before Christes incarnation that saluation is now neerer vnto vs then when we beleeued that is when our Fathers those auncient beleeuers did looke for it to come we must not vnderstād it of the neerenes of possession as though we now had it neerer and more certainly then they for the Fathers had altogither the same faith as it is said and the same Christ wherefore saluation was as neere vnto them as vnto vs. For Christ yesterday and to day the same also is for euer Heb. 13. Christ continueth the same from the beginning of the world euen vnto the end by whom all are saued alike But Paul speaketh of the neerenes of reuealing that what soeuer thinges were saide before concerning Christ they were now fulfilles death being ouercome the Lord did sitte at the right hand of the Father the Gospell was preached abroad in the world by which Christ did come vnto all in the whole world for this cause Paul sayth that our saluation is neerer then when it was hidden and knowne vnto few men because that Christ being not yet glorified it was not meete that the preaching of saluation should be made publike or common Whereas therefore the Apostle sayth here Our saluation is now neerer vs he sayth the same thing in the Epistle to Titus in other wordes The grace of God which bringeth saluation hath appeared that is hath sprong forth and is euerie where commonly preached although it was not hid before in any of the Saincts notwithstāding it was not yet commonly knowne vnto the world After the same sort the Scripture speaketh in many places when it sometime saith that Christ is to come sometime that he is come although he alwayes hath bin and is in all the elect Howbeit because he had not before his resurrection come to all by publike preaching the Scripture speaketh diuersly of his comming For because of this publike preaching he came in the flesh being made man for his incarnation had not bin profitable to any The cōming of Christ by the preaching of the Gospell if the Gospell had not thereupon bin preached by which he came into the whole world and whereby it is commonly knowne why he was made man whereby that blessing promised to Abraham is now published and made common to all which by the Gospell beleeue in Christ Hereupon Paul sayth verie well Rom. 1. that the Gospel was promised of God c. as though he would say although God hath promised euerie where in the writinges of the Prophets his sonne in the flesh yet forasmuch as all that should be done that the Gospell might be preached abroad in the world whereby he commeth spiritually to the myndes of the beleeuers which comming onely bringeth saluation and is farre to be preferred before that comming in the flesh inasmuch as it was done because of this I say rather that God promised by the Prophets in the Scriptures the Gospell concerning his sonne For God considered the Gospell and our faith in all these thinges for which he would also haue him to be made man that the Gospel might be preached of him that being made man he hath saued vs by his death and that the saluation which he hath wrought might go into the whole world and be made neere vnto all Some haue taught fower comminges of Christ according to the fower sundayes in Aduent as they call it but this comming of Christ by the Gospell which is most necessarie of all and of which all do depend of which Paul here speaketh this cōming I say they could not see inasmuch as they are ignoraunt both what the Gospell is and to what end it was giuen They babbie many things of the comming of Christ and neuertheles they driue him further from themselues thē heauen is distaunt from the earth For what can Christ profit any man which doth not possesse him by faith or how can any man possesse him by faith where the Gospell is not preached The night is passed and the day is at hand By the daye what is signified His meaning in effect is that saluation is at hand For by the day Paule vnderstandeth the Gospell namely that it is that daye whereby our hearts and mindes are enlightned therefore such a day being sprong our saluation is certainly at hand that is Christ and his grace promised in time past to Abraham hath shined forth by preaching in the whole world giueth light vnto all men raiseth all out of sleepe sheweth true and eternall good things wherein we may be hereafter occupied What is here ment by the night and may walke honestly in this day Contrariwise by the night all doctrine is to be vnderstood which is not the Gospell beside which none can bring saluation But if thou do a litle more exactly wey the wordes thou shalt see that Paule describeth that part of the daye which is most delectable of all and most full of all pleasauntnes namely the ioyfull and amiable morning and the rising of the sunne For it is the morning when the night is gone and ended and the daye is nowe come whereupon all thinges are meruelously cheered and recreated the birdes sing other lyuing creatures doe stirre vp with alacritie and ioyfulnes men being as it were made aliue againe doe goe forth to their labours all thinges the daye springing and the morning shining are so affected as though the world were renued and all thinges restored to life againe Wherefore in many places of the Scripture the ioyfull The preaching of the Gospell likened to the morning prosperous and quickning preaching of the Gospell is likened to the morning and the rising of the sunne as it is here of Paule who calleth the Gospell the day sprinking or arising Also Psal 110 In the daye of thy power shall the people offer thee free will offeringes of the wombe of the morning shall the dewe of thy children spring Here also the Gospell is plainly called the wombe of the
wherefore forasmuch as they bringe no commoditie at all neither is there any neede of them and they are cause of greater hinderance to a Christian common weale then can be thought and can not by any meanes be reformed what can be more profitable then that they be vtterly ouerthrowne and abolished Moreouer that we may admonish here concerning the ciuill Magistrate when he commaundeth or requireth any thing Obedience to the ciuill Magistrate doth not hinder Christian libertie yea if he compel thereunto we must obey for there commeth no losse of Christian libertie or of faith hereby forasmuch as they doe not contend that those thinges are necessary to saluation which they do ordaine or require but onely to maintaine outward rule publike tranquillitie and gouernment so the conscience remaineth free Wherefore forasmuch as it doth nothing hinder faith to do those things which the ciuill Magistrate commaundeth but doth also profit the common weale it shall be without dout a point of Christian obedience to endeuour to do them with a willing mind that we may be such as are pliant agreeable to all men willing to doe all things ready to deserue well of euery one to gratifie all Howbeit if any should contend that those commaundements of the ciuill Magistrate be necessary to saluation then as it is sayd of the traditions of the Papistes the contrary rather were to be done or at the lest it were to be witnessed that thou doost them onely for the common weales sake because so it is profitable to others and not that thou mayst obtaine saluation by them which we haue gotten by Christ Iesus alone as many of vs as beleeue in him According to this doctrine the examples before mentioned euery one ought to behaue him selfe in euery thinge toward all men as Paule here teacheth that he sticke not to his owne iudgement or right but that he shew him selfe pliant vnto others and haue regard of those thinges which he shall knowe will be acceptable and profitable to his neighbours When therefore it doth nothing hinder thy faith and profiteth thy neighbour to yeeld somewhat of thine owne right if thou doe it not thou art without charitie neglectest that Christian softnes patient mind that Paule here speaketh of Yea if thou hast regard hereof as he that truly beleeueth in Christ ought to haue thou must take it patiently euen when any man doth iniurie vnto thee or endamage thee and so interprete it in the better part and alwaies think on that A most worthy saying of a right Christian Martyr which that Martyr when all his substance was taken from him sayd But they shall not take away Christ from me So whatsoeuer chaunceth vnto thee say thou I haue as yet suffered no losse of my faith why shoulde I not take it in good parte which my neighbour hath done why should I not yeeld vnto him and apply my selfe to his will Thou canst scarce find a more manifest example hereof An example which Christians ought to follow in behauing them selues toward their neighbours then betwene two vnfeyned friendes for as they behaue them selues one toward an other so ought a Christian to behaue him selfe toward euery one Either of them endeuoreth to gratifie other either of them giueth place to other suffereth doth and omitteth whatsoeuer he seeth to be for the profite and commoditie of the other that freely without all constraint Either of them doth diligently apply him selfe to the will of the other neither of them compelleth other to follow his mind if one should vse the goods of an other that other would not be offended but would take it in good part and would not grudge rather to giue more and that I may speake briefly betweene such there is no exaction of lawe no grudging no constraint no necessitie but libertie fauour and good will Contrariwise such as be impatient and obstinate which take nothing in good part of any man but go about to make all things subiect to their owne will and to order all thinges according to their owne iudgement The impatient obstinate are cause of much euill such I say trouble the world and are the cause of all discordes contentions warres whatsoeuer discommoditie there is they say afterward that they did those thinges for the loue of iustice and for that they endeuoured to defend that which is right So that that heathen man sayd not amisse Extreme rigour is extreme iniurie And Salomon also sayth Eccles 7. Be thou neither too righteous nor ouer wise For as extreme rigour is extreme iniurie so too great wisedom is extreme folly Which also is meant by this common saying when wise men dote they dote beyond measure Surely if God should deale with vs according to right we should perish in a moment wherefore as Paule prayseth in him this moderation of right and incomparable patience and gentlenes saying 2. Cor. 10 I beseech you by the meekenes and gentlenes of Christ so is it also meete that we doe obserue a measure of our iudgement right wisedom prudence and in all thinges apply our selues to the profit commoditie of others But let vs weie the wordes of the Apostle for they are placed not without a spirituall skilfulnes he sayth Let your patient minde or softnes be knowne vnto all men Where thou must not thinke that he commaundeth thee to be made knowne vnto all men How our patient minde must be made knowē vnto all men or that thou oughtest to tell thy patient mind or softnes before all men For he sayth not tell it forth but let it be knowne that is endeuour to practize it toward men I doe not commaund that ye shoulde thinke or speake of it but that ye labour that it may be knowne in deede while all men doe trie and feele it that no man may say any other thing of you then that ye be of a patient minde and pliant applying your selues to all men being enforced so to say euen by manifest experience So that if any man were neuer so much bent to speake otherwise of you his mouth might be stopped by that testimonie of all other witnessing of your patient mind and meekenes So sayth Christ Matth. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen And Peter sayth 1. Pet. 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation It is not surely in our power that our patient mind should be knowne and acknowledged of all men but it shal be sufficient for vs if we endeuour that all men may haue triall thereof in vs and that no man may finde it wanting in our life Moreouer all men is not so to be taken that thou shouldest vnderstand thereby all men
differeth nothing from a seruaunt though he be Lord of all 2. But is vnder tuters and gouerners vntill the time appointed of the father 3. Euen so we when we were children were in bondage vnder the rudiments of the world 4. But when the fulnes of time was come God sent forth his Sonne made of a woman and made vnder the Lawe 5. That he might redeeme them which were vnder the Lawe that we might receiue the adoption of the sonnes 6. And because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts which cryeth Abba Father 7. Wherefore now thou art not a seruaunt but a sonne if thou be a sonne thou art also an heire of God through Christ THis text toucheth the very pith of Paules chiefe doctrine the cause why it is well vnderstood of so few is not for that it is so obscure and hard but because there is almost no knowledge of faith left in the world without which it can not be that one should rightly vnderstand Paule who euerie where intreateth of faith with such force of the spirit as he is able I must therefore speake somewhat that this text may be made plaine and that I may more conueniently bring light vnto it in expounding it I will speake a few wordes in maner of a preface First therefore we must vnderstād that that treatise wherein is intreated of good workes doth farre differ from that wherein is intreated of iustification as there is verie great difference betweene the substance and the working betweene a man his worke Now iustification is of man and not of workes for man is either iustified and saued or iudged and condemned and not workes Neither is it in controuersie among the godly that man is iustified by no worke but righteousnes must come vnto him from some other where then from his owne workes For Moses writeth of Abel after this sort The Lord had respect vnto Abel and to his oblation God first regardeth the man and thē the worke First he had respect to Abel himselfe then to his oblation because that Abel was first counted righteous entire and acceptable vnto God and then for his sake his oblation also was alowed and not he because of his oblation Againe God had no respect to Cain and therefore neither to his oblation where againe thou seest that regard is had first of the worker thē of the worke Of this place it is verie plainly gathered that no worke can be allowed of God whereas he which worketh that worke was not first acceptable to him and againe that no worke is disalowed of him vnles the authour thereof be disallowed before I thinke that these thinges wil be sufficient concerning this matter in this place of which it is easie to vnderstand that there are two sortes of workes some going before iustification and some following it and that these last are good workes in deede but that those other do onely appeare to be good Hereof commeth such disagreemēt betweene God and those counterfect holy ones for this cause nature and reason rise and rage against the holy Ghost this is that whereof almost all the whole Scripture intreateth The Lord in his word defineth that all workes that goe before iustification are euell and of no importaunce and requireth that man himselfe before all thinges be iustified Againe Man before he is regenerate can doe nothing that is good he pronounceth all men which are not yet regenerate and haue not chaunged that nature which they receiued of their parentes with the newe creature of Christ to be vnrighteous and wicked according to that saying Psal 116 All men are lyars that is vnable to performe their dutie and to doe those thinges which by right they ought And Gen. 6 The heart of man is alwayes ready vnto euell whereby vndoutedly it commeth to passe that he is able to do nothing that is good which hath the fountaine of actions that is his heart corrupted And if he do many workes which in outward shew seeme good God hath regard first to the worker then to the worke reason doth quite cōtrarie affirming that by his workes the worker is iustified they are no better then the oblation of Cain Here against commeth forth reason our reuerend maistres seeming to her selfe meruelous wise yet in deede is vnwise and blynde and is not ashamed to gainsay her God to reproue him of lying she being furnished with her follies and verie strawie armour to wit the light of nature free will the strength of nature also with the bookes of the heathen and with the doctrines of men She dareth with her euell sounding stringes make a noyce against God that the workes of a man euen not yet iustified are good workes and not workes like vnto Cains which God pronounceth yea and so good that he that worketh them is iustified by them For so Aristotle hath taught that he that worketh well is made good Vnto this saying she leaueth and sticketh vnmoueably and wresteth the Scripture cleane contrarie contending that God will haue respect first to the workes thē to the worker Such verie deuelish doctrine beareth the sway now euerie where in scholes colledges monasteries wherein no other saincts then Cain was haue rule and authoritie Now of this errour an other immediatly springeth They which attribute so much to workes do not accordingly esteeme the worker and sound iustification go so farre that they ascribe all merit and soueraigne righteousnes to workes done before iustification making almost no account of faith alleaging that which Iames saith that without workes it is dead Which sentence of the Apostle when they litle vnderstand they attribute almost nothing to faith they alwayes sticke to workes whereby they thinke they do merit exceedingly of God and are perswaded that for their workes sake they shall obtaine the fauour of God and by this meanes do they continually disagree with God shewing themselues to be the right posteritie of Cain God hath respect vnto man these to the workes of man God aloweth the workes for his sake that worketh these require that for the workes sake the worker may be crowned Now God goeth not from his sentence as it is meete and iust and these will seeme nothing lesse thē to erre in any respect They will not haue their good workes contemned reason to be nothing esteemed free will to be counted vneffectuall or surely if thou doest here striue against them they beginne to be angrie with God and count it a small matter to kill their brother Abel But here perhaps thou wilt say what is needfull to be done by what meanes shall I first of all become righteous and acceptable to God How shall I attaine to this perfect iustification The Gospell aunswereth preaching that it is necessarie that thou heare Christ and repose thy selfe wholy in him denying thy selfe distrusting all thine owne strength By this meanes thou shalt be chaunged from Cain
of God is left in the earth euen as Christ being made man liued in the earth that he might do for vs as he witnesseth of him selfe I came not to be serued but to serue Matth. 20.28 and to giue my life for the ransome of many The Allegories of this deede In this deede Christ hath set forth the life of Christians and the state of such as preach and teache the worde of God The ship signifieth the Church the sea the world the winde the deuill the Disciples of Christ are the Preachers and godly Christians Christ the truth the Gospell and faith Now before that Christ and his Disciples enter into the ship the sea is calme the wind quiet but when Christ with his Disciples are entred in by and by ariseth a tempest This is that which he sayd Matth. 10.34 The world can not abide the sound and sincere preaching of the Gospell I came not to send peace but the sword For if Christ would suffer the world to liue after his owne maner and would not reproue the workes thereof it would be quiet enough But now seeing that he preacheth that they which are counted wise men are fooles they that are counted righteous are sinners they that are counted rich are not blessed but miserable it rageth is in great furie So thou maist at this daye finde wise men of this worlde which in deede would suffer the Gospell to be preached if the wordes of the Scripture shoulde be simply declared and in the meane season the state of Ecclesiasticall persons not reproued but as soone as thou shalt begin to condemne by the Scriptures all those thinges which haue bene hitherto brought in vnder a false name of religion and to teach that they are to be reiected as being of no importance thou preachest seditiously and troublest the world with vnchristian doctrine But how doth the present text pertaine vnto vs A great tempest did arise where that ship went wherein Christ and his Disciples were Other ships did passe the sea quietly nothing tossed of the windes this ship onely must be tossed and couered with waues because Christ was caried in it For the world can suffer any kind of preaching beside the preaching of Christ the cause is for that he condemneth all thinges of the world Why the world can not abide the preaching of Christ Matth. 12.30 Ioh. 16.8 and chalengeth all righteousnes to him selfe according to that which he saith He that is not with me is against me and againe The Spirit will reproue the worlde of sinne of righteousnes and of iudgement He sayth not will preach but will reproue and not this or that man but the world and whatsoeuer is in the world Against this ship of Christ all this tempest is raysed and it is brought into daunger For the world doth not suffer his owne thinges to be condemned but Christ can not allowe them if he should allow them he had come in vaine For if the world were wise by it selfe and did knowe and followe the truth what neede had there bene that Christ his Disciples should preach Wherfore it is not a small comfort to Christians A comfort to true Preachers that they knowe before that they shal suffer persecution especially to Preachers that they are certaine before that as soone as they shal begin to preach Christ to the world they must suffer persecution that it can not be otherwise So that it is a sure signe and therefore to be wished that it is true Christian preaching if it be tried with persecution especially of the holy learned and wise men of the worlde As it is an vndouted signe also that it is vnchristian preaching if it be praysed commonly and honoured of the world according to that saying Luke 6 Blessed are ye when men hate you and put out your name as euill for the Sonne of mans sake for so did their fathers to the Prophets Now marke how our spirituall men do behaue them selues and of what sort their doctrine is They haue got into their subiection the riches glorie and power of the world and they that prayse them enioy the honour and pleasures thereof their case in all thinges agreeth with the case of the false Prophets and yet they dare boast them selues to be Preachers and Teachers of Christ and worshippers of God Of whom the Preachers of Gods word must looke for desire helpe in the time of trouble and persecution The next thinge whereby this deede doth comfort and encourage the Preachers of Christ is that it sheweth where helpe is to be asked when a tempest is risen to wit not of the world for not mans wisedom or power but Christ him selfe and he alone is able to helpe them Him they must call vpon in euery distres with full confidence in him they must trust as his Disciples here did For vnles they had beleeued that Christ was able to take away the daunger wherein they were they would not haue awaked him and prayed him to saue them although their faith then was very weake and very much diffidence was in them for that they did not confidently commit them selues with him vnto daunger douting nothing but he was able to deliuer them out of the middest of the sea and from death it selfe Hereof therefore let it be acknowledged as certaine that as no Iudge or Moderator can be giuen to the word of God but God onely so there can be had no other maintainer or defender thereof who as he sendeth it out whether he will without any merit or counsell of men so he alone also will defende preserue it without the ayde or strength of men and therefore he that seeketh ayde vnto this word of men shall without dout fall being forsaken as well of men as of God Whereas Christ did sleepe it giueth vs to vnderstand that in the time of persecution he doth sometimes withdraw him selfe Christ sometimes in the time of persecution and trouble with draweth him self differreth his help for a while seemeth as though he slept whiles that he giueth not strength power valiantly to resist the peace and tranquillitie of minde being now disturbed but suffereth vs to wrastle and labour with our infirmitie for a while that we may acknowledge how we are altogither nothing and that all thinges doe depend on his grace and power As Paule confesseth of him selfe 2. Cor. 1. that it behoued that he shoulde be so pressed and troubled out of measure that we should not trust in our selues but in God which rayseth the dead Such sleepe of God Dauid oftentimes felt and maketh mention thereof in many places Arise awake O Lorde why sleepest thou why doost thou forget vs c. In a summe the present text offereth vnto vs two principall thinges full of confidence and godly boldnes The first that when persecution is risen for the word of God we may say We knew that it would so
9. this offence commeth because of our faith and can not be auoided of vs and therefore the blame thereof ought not to be layde vpon vs. Howbeit there is an other offence which proceedeth hereof for that our loue is not sufficient dutifull this commeth through vs inasmuch as our workes are the cause thereof because they do not so shine by faith that they wâ—iâ—h are conuersaunt with vs may thereby be prouoked to serue God as it is meete This offence is giuen through our fault whom it be commeth so to liue that the Iewes Heathen Princes of the world might haue no occasion to say Beholde how light and naughtie these men are yea and verie wicked wretches the doctrine of life which they follow must needes be euell and pestilent So our infamie and crimes are occasion of offence to others and of hatred and detestation of the most holy word of God For whereas we ought so to know preach and folow it that thereby both our neighbours might be brought vnto God and to the leading of a godly life and also the glorie of God set forth we by our naughty and slouthfull life bring to passe that it doth not onely bring no profit and commodity to our neighbours but is brought into hatred and made detestable through our meanes bearing our ignominie and reproche Now it is a most horrible synne and wickednes by our naughtines to make the word of God which is most holy and bringeth saluation to make it I say so odious and to repell and driue men from it to our owne and their most certaine destruction But in all thinges let vs behaue our selues as the ministers of God in much patience in afflictions c. Here he describeth in order the signes proper tokens of a Christian life wherewith it ought to be adorned in outward conuersation Not meaning that one is made a Christian and godly hereby but as he sayth that by these as by proper frutes and signes of Christianitie we should shew our selues to be both and behaue our selues as the ministers of God that is as Christians godly men And marke well that he sayth as the ministers of God It may seeme very straunge that the ministerie of God consisteth in these in many afflictions in necessities in distresses in stripes in prisons in tumults in watchings in fastings c. Among these he numbreth not Masses and prayers for the dead or other trifles of fained worship of God He rehearseth those things that pertaine to the true and right seruice of God whereby the body is chastised and the flesh tamed Which is well to be noted lest that any neglect fastings watchings and labour and make us count of them for that they do not iustifie They bring not righteousnes in deede yet are they frutes of righteousnes being obtained wherein thou mayst be exercised and whereby thou mayst keepe thy flesh in subiection and enforce it to do his dutie In tumults He rehearseth tumults or seditions among the rest not that it becommeth vs to teach or moue them who ought to obey Magistrates and with quietnes to liue obedient vnto all in that which is good as Paule teacheth Rom. 13 and Christ Matth. 22 Giue vnto Cesar those thinges that are Cesars but that we must beare tumultes of others as also necessities distresses stripes and imprisonments which we must cause or procure vnto none but suffer being procured and layde vpon vs by others Wherefore in the first place he setteth much patience which surely moueth no sedition or tumult but rather suffreth it and appeaseth it if it can But in the meane season it singularly comforteth vs at this time Christians commonly accused to raise sedition and tumults wheÌ„ they suffer the same being raised of other when as tumults are commonly imputed vnto vs for that this is incident to a Christian life that for the preaching of the Gospell it is accused to raise sedition which it rather suffereth being raised of other against the word of God For as in time past Achab accused the most holy Prophet Elias of sedition affirming that it was he that troubled Israell when as he himselfe in deede did trouble it so is it neither a shamefull nor new thinge for vs to be accused of the same when we preach the same word Let vs thinke when the enemies of God lay this reproche and sclaunder vpon vs that not onely Elias not onely the Apostles but Christ himselfe was counted of the Iewes a seditious felow crucified a title being writteÌ„ in three languages and put on the crosse that he should of all be counted as a seditious king of the Iewes which would haue moued that people against Cesar and adioined them to himselfe who in deede by word and example of his life taught nothing more themsubmissioÌ„ and obedience and liued so that he was ready to profit and minister vnto all As for the rest whereof the Apostle here maketh mention as patience affliction necessitie distres stripes prisons labour watchinges fasting puritie it is easie to vnderstand how they pertaine to the ministerie of God who truely disdaineth to haue slouthfull idle gluttonous and drowsie ministers and such as can not abide aduersitie and trouble â–ª But he specially reproueth our delicate ones which quietly enioy reuenues and rents and take their delight and pleasure thinking that it is an vnworthie thinge that they should labour for they are shauen weare long gownes and crie out in temples c. Howbeit these shall not be able to approue themselues before God God will haue none to be idle but also labour and so eate their owne bread who will haue all to labour and eate their owne and not other mens bread as it is written by Paule to the Thessalonians Who therefore teacheth here also that God is serued by labour and not that onely but that we also are thereby proued and commended to be the ministers of God In knowledge Paule taketh knowledge here for that which we call prudence or wisedom wherby we vse things with reason behauing our selues with discretion and comelines Of which knowledge the saying also of Paul Rom. 10. is vnderstood They haue the zeale of God but not according to knowledge that is they beare a zeale to the lawe not prudently not weying and coÌ„sidering all things well that they might do no vndecent thing Wherefore whereas he here expressely requireth knowledge in the ministerie of God Christians must frame their life prudently and with sufficieÌ„t discretion he thereby admonisheth vs that we frame our life with reason and order it prudently in all things keeping a meane and hauing an aduised rehard of our neighbours lest that in any thing we offende the weaker sort with vnseasonable vse of Christian libertie and that we do all thinges to the edifying of all So we must labour fast watch and applie our selues to chastitie and such other thinges not aboue measure that either the body may be
in daunger by too much honger and watching or the true puritie of life by ouermuch abstinence from matrimoniall companie but we must vse these thinges with knowledge that is with conuenient wisedome and discretion that they may not any whit hurt but alwayes edifie Whereupon Paule 1. Cor. 7. expressely admonisheth maried folkes that they abstaine not ouermuch from mutuall companie lest that they be tempted of Satan In all these therefore in fastings watchings labours chastitie c the Apostle would prescribe and appoint no rule lawe or measure which the councels of the Pope and Monkes do but the meane or measure to be obserued in them he left free to euerie mans knowledge and discretion that euerie one may consider with himselfe how much or long he must labour fast watch or abstaine to this ende that the flesh may be camed and made obedient to the spirit In long suffering in kindnes in the holy Spirit What the two former are the Apostle hath at large sufficiently declared Rom. 2. Gal. 5. But whereas he saith In the holy Spirit it may be vnderstood after two sorts either that he speaketh of the holy Ghost God himselfe or that he meaneth by the holy spirit the true force and maner of a spirituall life as though he would admonish in this maner Beware of an hypocriticall spirit which wil be counted for a holy spirit through a meruelous shew and craftie counterfaiting of spirituall thinges when it is in deede an vncleane prophane and an euell spirit and bringeth in nothing but sects and heresies A true spirituall life But liue ye in the true holy spirit which is giuen of God which giueth and maintaineth vnitie one mynde heart and affection whereof he speaketh also Eph. 4 Endeuour to keepe the vnitie of the spirit in the bond of peace They therefore which perseuer in the same true faith mynde and sentence behaue themselues as the ministers of God in the holy spirit being truly spirituall and liuing a spirituall life For a syncere spirituall life which is led by the assistaunce of the holy spirit of God is also led in the vnitie of myndes the hearts by faith being affected after the same sort In loue vnfained in the word of truth As he set the holy spirit against heretikes and false Prophets so he setteth vnfained loue against slouthfull and sluggish Christians who albeit they haue the same meaning and mynde in the true spirituall life as concerning opinions of doctrine yet are they remisse colde and faint in loue So he setteth the word of truth against them which abuse the word of God and interpret it according to their owne affectiōs that thereby they may get them a name and profit For as false spirits do contemne the word of the Scripture and preferre themselues before it so these do in deede boast of the word and wil be counted maisters of the Scripture but by their interpretations do peruert the sense and meaning thereof Against these Peter speaketh If any man speake let him speake as the wordes of God that is let him take heede that he be certaine that those wordes which he speaketh be the wordes of God and not his owne vaine imagination Now Paule calleth that here the word of truth which that is syncere word of God The word of truth not which is vnsyncere fained which forasmuch as it is ours is falsly called the word of God For that which we call the true right word the Hebrewes call the word of truth In the power of God In spirituall functions matters of saluation we must do nothing but that which we are certain that God worketh by vs. Of this power Peter also speaketh 1. Pet. 1. If any man minister let him do it as of the abilitie which God ministreth And Paule Coloss 1 Whereunto I also labour and striue according to his working which worketh in me mightely Againe Rom. 15 I dare not speake of anything which Christ hath not wrought by me to make the Gentiles obedient c. Christians must be certaine that they are the kingdome of God and do nothing at all especially in spirituall functions and those thinges that pertaine to the saluation of soules whereof they are not certaine that it is not they which worke but God that worketh by them For in the kingdome of God it is meete that God alone do speake commaund do dispose and worke all thinges This Christ ment wen he said Matth. 5 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen as the author of them which doth them and not you By the armour of righteousnes on the right hand and on the left by honour and dishonour c. This armour he describeth more at large in the Epistle to the Ephesians Thessalonians He rehearseth there the girdle of veritie The spiritual armour of a Christian the brest plate of righteousnes the shoes of preparation to preach the Gospell the shield of faith the helmet of saluation c. This armour of righteousnes he calleth in his Epistle to the Ephesians the armour of God both are to this ende that he may turne Christians from corporall and prophane armour and admonish them that they are a spirituall people and therefore must be furnished with spirituall armour wherewith they must alwayes fight a spirituall fight with spirituall enemies which here he rehearseth and sheweth that they do assaile vs both on the right hand and on the left The enemies of Christians which assaile them on the left hand On the left hand he setteth dishonour euell report and that we are counted as deceiuers vnknowen dying chastened sorrowing poore hauing nothing For all these thinges come vnto Christians they are openly defamed being reproched to their face and by infamie falsly accused and railed on counted as deceiuers and followers of most wicked trades They are as vnknowne although noble all refusing to be friends with them because of the perilous confession of the name of Christ yea it manie times commeth to passe that they that were their most familiar friends are ashamed of them for that they haue so euell a report and are verie ill spoken of among the chiefe richest wisest and mightiest of the world They are dying that is as sheepe appointed to the slaughter they looke for death euery moment by reason of the great hatred and enuie which the euell beare toward them being alwayes persecuted of the chiefe of the world They are chastened for it often times falleth out that they are striken and beaten and do by other discommodities trie how they are enuied of the world and how great indignation the mightie of the world beare against them They are as sorrowing for all outward thinges are against them and the whole world giueth many causes of griefes vnto them They are as poore for there is no man of the world which will giue them any
all Germanie will fall togither vpon an heape which alas in part of the communaltie hath already had a lamētable beginning we haue lost a great multitude of people almost an hundred thousand men haue bene slaine onely betwene the feasts of Easter and Whitsontide It is a hard worke of God and I feare me the warre begon is not yet at an ende this is onely a forewarning and threatning wherby God would terrifie vs that we might diligently take heede to our selues it was nothing but the Foxes tayle if he come againe with his whippe he will scourge vs more grieuously But we will behaue our selues as the Iewes behaued them selues vntill there shall be place for no succour nor helpe Now we might preuent it now were the time to knowe what shoulde be best for vs and to receiue the Gospell with peace for at this day grace is offered vnto vs whereby we may liue peaceably but we suffer day to passe after day yeare after yeare applying our selues lesse to the Gospel then before No man doth now pray vnto God for the increase of his word no man receiueth it in his hart If so be that the time shall passe no prayers shal any more helpe We wey not this matter in our hart we thinke our selues safe we do not throughly perceiue the great miserie already come to passe neither doe we consider in our minds how miserably God punisheth vs with false prophets and sects which he on euery side sendeth vnto vs which preach so securely as if they had wholy receiued into their breast the spirit the comforter Those which we counted best of all doe goe away bring men into such a perplexity that they almost know not either what is to be done or not to be done But this is onely the beginning albeit sufficient horrible and cruell For there can not be greater affliction and miserie then if the Lord send amongst vs sects and false prophets which are so rash and bold that it is greatly to be lamented Notwithstanding the time of grace is nowe present Christ hath bene sent downe into the world hath bene borne man hath serued vs died for vs is risen againe from the dead hath sent vnto vs the spirit the comforter hath giuen vnto vs his word hath opened heauen so wide that al good things may be obtained of vs moreouer hath giuen vnto vs rich promises whereby he promiseth that he wil preserue vs both in this short and fraile time and in the eternal times in this life and in the life to come most plentifully pouring forth his grace vpon vs. God will not suffer the contempt of his grace and word to be vnpunished Wherefore the time of grace is now before our dores but we despise neglect it which God neither will neither can pardon For when as we contemne his word he threatneth punishmēt and will at the last punish vs although he should deferre it euen an hundred yeares but he will not deferre it so long And the more purely that the word is preached so much greater shal the punishment be But I feare greatly lest this punishment require the subuersion of all Germanie God graunt that in this thing I be a false prophet but I feare exceedingly that it wil come to passe God can not leaue this wickednes vnreuenged neither will he deferre long for the Gospell is so aboundantly preached that it was not so manifest euen in the Apostles time as it is at this day thankes be to Christ therefore Wherefore I feare much lest that all Germanie be spoyled yea and quite destroyed vnlesse we otherwise apply our selues to this matter We which haue long heard the Gospell ought to pray God from the hart that he would giue vs longer peace The Princes goe about to bring all thinges to passe by the sword whereby they goe too rashly and rigourously to worke Wherefore it is exceeding needefull that we should pray vnto God that his Gospell may spred farther abroad through Germanie euen vnto them which haue not yet heard it For if punishment come sodainly vpon vs our case shall be miserable then many soules shall be in daunger to be lost before the worde shall come vnto them I woulde wish therefore that we woulde not so cruelly despise the Gospell that precious treasure not onely for our owne sake but also for their sakes which are as yet to heare it A scourge is a litle begon God graunt that it may so stay that neither the Princes nor the communaltie be stirred vp to greater rage and furie For if that ciuill warre shoulde begin againe it were to be feared that it would haue none ende We doe like as the Iewes did who had a greater care of the belly then of God hauing more regard how to fill the belly then that they might be saued wherefore they lost both and that worthely For forasmuch as they would not receiue life God sent vnto them death so they lost both body and soule They pretended the same cause that we do We would willingly in deede embrace the Gospell if there were no daunger of body and goods wife children If we shall beleeue him sayd the Iewes the Romanes wil come and take away both our place and the nation which neuertheles came vnto them for that which the wicked man feareth falleth vpon him This was a lette and hinderance to the Iewes that they would not beleeue the wordes of God neither haue regard to the rich and large promises that he had made vnto them So also doe we we regard not the mighty and comfortable promises which Christ hath made vnto vs as where he sayth He shall receiue an hundreth fold more Matth. 19.29 and shal inherit euerlasting life Leaue thy wife and children I will preserue them I will restore them so as thou goest to work boldly in my name Thinkest thou that I can not build thee other houses countest thou me so simple who will giue vnto thee heauen wilt thou not put thy self in daunger for my sake if thy goods be taken from thee it is wel with thee heauen and earth are mine I will recompence thee aboundantly These and such like sayings we passe ouer yea and also contemne hauing diligent consideration only what we haue layd vp in our chest and that our purse may be full neither doe we see that euen that which we haue God hath giuen vnto vs will as yet giue vs more if we beleeue and trust in him neither doe we marke if that we lose God we shall lose the belly also The faithful refuse not to suffer perill and trouble for God his sake Howbeit they that beleeue in God doe not auoide perill if it come for his sake but commit all things to his diuine power that he may order them according to his will and thus they thinke The Lord hath giuen me both a house and the furniture thereof wife children c. I haue not obtained
them of my self forasmuch then as they are Gods I will commit them vnto him he shal best preserue them For euen otherwise I must leaue them wherfore I will refuse to suffer no perill and to leaue whatsoeuer I haue for his sake if the case so require If he will haue me so to doe he can giue me other thinges for he hath promised that he will giue sufficient to them that beleeue both here and in the time to come If he will not haue me to liue here I owe death vnto him when he shall require me I will be ready for his wordes sake He that shall not doe thus denieth God and is notwithstanding compelled to lose both this fraile life and eternall life The stinking belly which we make our god is the cause Immoderate care for the belly the cause of diffidence and distrust of Gods care prouidence that we doe not cleaue to the word of God for I will first be certaine howe I may feede my selfe and where my goods be The Gospell sayth Trust in God but I prouide for my belly and if I haue one noble in gold I thinke I haue sufficient to sustaine nourish me for ten daies trusting vnto that which I haue layd vp I trust not in God that as he hath hitherto fedde me so he will nourish me still Is not this a detestable thinge that I trust to one peece of coyne onely whereby I looke to haue my foode and sustenance to morrow Fy what a cursed thing is such care for the belly Shall a vile peece of coyne be more esteemed of me then God him selfe in whose power are heauen and earth who giueth vnto vs ayer and water maketh graine to growe vnto vs and sendeth all thinges necessary It is more detestable then that it can be expressed by the voice of man that God is not esteemed of vs so much as a litle money Why doost thou not thinke God who hath made me will well nourish me if he will haue me liue If he will not well then shall I haue no neede But sayth the belly I finde no god in my chest Thou foolish asse who can assure thee that thou shalt liue till tomorrow It is vncertaine whether thou shalt keepe thy belly till to morrow and desirest thou to know where foode and sustenance is If this did pearse our hart we should see how deuilish a thing incredulitie is Is it not a horrible thing that I doe not make so greate account of God who feedeth so many mouthes as to trust in him that he will nourish me yea that I do make more account of one noble in golde then of God him selfe who poureth forth his good things so aboundantly The world is full of the blessings and workes of God he is on euery side with his good thinges notwithstanding we doe not yet commit our selues to him or receiue his visitatiō O cursed world which can not trust to God euen one day and yet trusteth to a peece of gold Thus we see as I thinke of what sort the world is how it despiseth God for the bellies sake which notwithstanding it is compelled to lose O how great contemners of saluation are we we ought rather to detest the world but we are too deepely drowned in olde Adam The world is as it were a figure of hell yea a very deuilish kingdom an entrance to hell Wherefore Christ with weeping eyes exhorteth vs to knowe our saluation and to receiue his visitation lest that a plague scourge follow which vndoutedly shall come vpon them which thinking them selues in safetie doe not beleeue and trust in God God giue vs his grace whereby we may knowe him It followeth moreouer in the text He went also into the temple and beganne to cast out them that soulde therein and them that bought saying vnto them it is written Mine house is the house of prayer but ye haue made it a denne of theeues This is the second part of this text wherein is declared how the Lord going into the temple beginneth to driue out the byers and sellers therein The former part was nothing else but an exhortation and inuiting to faith but here the Lorde insinuateth what the temple of God is and bringeth a place out of the Scripture hereunto appertaining namely out of Esai Esai 56.7 where he sayth Myne house shall be called an house of prayer for all people This is a stronge saying whereas the Prophet sayth for all people against the Iewes who trusting vnto that temple at Ierusalē thought that this house made with hand should continue for euer supposing it to be vnpossible that God would either destroy this temple or leaue the citie desolate because the word of God can not lye Wherefore they stoned Steuen for that he spake against that holy citie and affirmed that Iesus woulde destroy it and chaunge the ceremonies giuen of Moses For they sayd The Prophets haue greatly praysed this house and doe you Apostles preache that it shall be destroyed Howbeit this saying is thus to be vnderstood that the citie Ierusalem the Temple and the People should continue vntill the time of Christ whereunto all the Prophets tend which referred all thinges vnto Christ that as he should doe so it should be and so it should continue Wherefore the place of Esai extendeth no farther then to the comming of Christ which all the Prophets also witnes affirming that there should come a kingdom which should extend farre and wide ouer the whole worlde as it is in Malachie Mal. 1.11 From the rising of the sunne vnto the going downe of the same my name is great among the Gentiles and in euery place incense shall be offered to my name and a pure offering for my name is great among the very Heathen sayth the Lorde of hostes Here the Prophet speaketh of the spirituall kingdom of Christ who would builde vnto him selfe an house of prayer in the whole world It is true that God him selfe did confirme and sanctifie the temple at Ierusalem not because it was furnished with precious stones and goodly buildings or halowed of the Priestes which maner of trifles and dotages we vse at this day but because he had consecrated and halowed it with his worde when he sayd This house is my house The true house of God for his word was preached in it Wheresoeuer the worde of God is preached there is his true house where the worde of God hath his course and proceeding there vndoutedly God dwelleth with his grace where his Gospell is there is the holy house of prayer there prayers both may and ought to be made vnto God God also will heare vs as Christ sayth Ioh. 16 VVhatsoeuer ye shall aske the Father in my name he will giue it you hitherto haue ye asked nothing in my name aske ye shal receiue Contrariwise where the word is not there is Satan wholy Now whereas we imitating the Iewes haue builded