Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	holy_a	scripture_n	word_n	2,805	5	4.1192	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06521	Special and chosen sermons of D. Martin Luther collected out of his writings and preachings for the necessary instruction and edification of such, as hunger and seeke after the perfect knowledge and inestimable glorie which is in Christ Iesu, to the comfort and saluation of their soules. Englished by VV.G.; Sermons. English. Selections	Luther, Martin, 1483-1546.; Gace, William.	1578 (1578)	STC 16993; ESTC S108932	436,833	500

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 vnderstaÌ„d 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 theÌ„ 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 theÌ„ 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 disagreemeÌ„t 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 coÌ„trarie 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 theÌ„ 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 theÌ„ 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

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 spokeÌ„ but they haue prophesied of these things that a Prophet

not all Christians suffered vnto some of which he hath committed the ministerie of his word faithfully to be executed and to other some hath enioyned the charge of hearing the same If there were no other cause beside this whereby we might be moued to heare learne Gods word but for that it is the good pleasure will and commaundement of God yet this one ought to be sufficient great weighty For it is our dutie as creatures to obey our Lorde and Creator and that with all readines of mynde inasmuch as he hath giuen vs so many good thinges and doth as yet daily giue vs moe for which we shall neuer be able to giue him sufficient worthie thankes Howbeit he is not content onely to haue commaunded vs to do this or to require it of vs as bounden dutie but promiseth also that great fruits and commodities shall redound to vs thereby affirming that by this meanes his greatest and highest worship is giuen vnto him For he is the great Lord whom we serue God is serued diuers waies but especially by preaching hearing his worde who hath many and diuers kindes of seruice and manifold maners of worship and whom we may serue diuers wayes But this onely seruice which is giuen to him by hearing the word doth excell all the rest For if any where a faithfull man of the countrie or a citizen or any which is otherwise in subiection doth serue his Lorde or maister he doth by the same seruice also serue God Likewise a childe a manseruaunt or a maydseruaunt if they be obedient and do diligently that which belongeth to their dutie also a Prince and parents if they gouerne well and do their dutie faithfully they all do serue God For it is his will and commaundement which he requireth to be fulfilled of vs. Of such seruices and kindes of worship the world is full For to euerie one in his state his workes are committed and inioyned of God whereby he daily both ought and may serue him that there may be left no place for excuse vnto any man as though he were ignoraunt how and wherefore he must serue God neither that any seeke after other thinges and inuent peculiar maners of seruing God which he hath neither ordained nor commaunded and in the meane season neglect that which he hath commaunded as we haue hitherto done in our blindenes But before all other seruices and doinges of duties he hath most highly esteemed and extolled this seruice both of them that heare God hath appointed time place person and what so euer is requisite that his word may be preached heard and them that preach his word And therefore hath ordained also a speciall day thereunto euerie weeke in which we must applie our selues to no other busines Albeit we serue God also by other labours all the weeke which he hath bound to no time or certaine daye But he hath chosen this daye specially which he hath seuerely commaunded to be kept whereby men maye haue time and leysure to performe this seruice lest any might flie vnto this complaint that he hath no leysure by reason of his labours and busines Moreouer he hath appointed speciall places also for this seruice as among vs temples and houses where we doe come togither Yea he hath instituted and kept the whole order of ministers hereunto giuing also other thinges which pertaine to the performing of the charge of this office as the knowledge of manye tounges and diuers giftes beside And briefely he hath commaunded the whole world by a certaine speciall precept that it thinke this worship or seruice holy and farre more excellent then the rest Which he will haue so to be delighted in of all Christians that it maye be manifest howe much he doeth esteeme it and howe acceptable vnto him the exercise and handlyng of his word is Most weightie causes which ought to me to heare Gods word These things I speake to stirre you vp and to admonish you why ye ought willingly to heare the word of God because it is not only the commaundement of God whereunto we must obey but we haue also most ample promises that it is a thinge acceptable to God and the greatest worship whereby we can doe honour vnto him And it so farre exceedeth other kindes of worship as the brightnes of the sunne exceedeth the brightnes of the other starres and the Sabbath day the other dayes in a summe as much as the heauenly kingdom excelleth the kingdoms of the worlde For here all thinges are holy and specially chosen the time place person and that because of the worde which sanctifieth all thinges vnto vs. Wherefore we must earnestly endeuour that we take heede vnto our selues that we fall not into sluggishnes slothfulnes neither that we be caried away with contempt and lothsomnes of hearing the word as those delicate and cloyed spirits which seeme vnto them selues already to be Maisters and exactly to know all thinges yea farre more perfectly then any can teache them Or as others also which are soone cloyed with it thinking why I haue heard this very often wherefore should I eftsoones heare the same songe They knowe not howe great meruelous a thing it is also howe great worship of God which they do so greatly contemne neglect with so great slothfulnes Wherefore they doe after vnspeakeable meanes prouoke God to wrath hauing his commaundement so in contempt and suffering his promise to be made voyd in them and as much as is in them impayring and hindering by their example so commendable a worship and seruice of God But admit it to be true which notwithstanding is not that thou doost vnderstand all thinges perfectly and as cunningly and skilfully as Christ him selfe yet thou seest how earnestly he performeth the office of preaching and applyeth him selfe vnto this worke whereof notwithstanding he was most skilful before and had not any whit neede thereof as we doe greatly neede it So Paule also a Prince of Apostles albeit he was exceedingly well learned so excellent a Doctor yet going through many countries did eftsoones and euery where preach neither was he wearied or cloyed We must not be wearie of hearing the word of God Wherefore it is meete that thou be nothing at all wearie of hearing this worde inasmuch as the ayde and helpe thereof is exceeding necessary for thee both against the deuil and all other tentations And although for thy instruction thou shouldest not neede it yet oughtest thou not to be wearied or cloyed that thou shouldest not bestowe a fewe howres in a day euery weeke vpon this worship and seruice of God seeing that before applying thy selfe to false worship when thou didst passe the whole day in temples and didst runne from temple to temple from altar to altar thou felst no tediousnes or wearines neither didst say as thou doost at this day O I haue heard no newe thinge I haue heard these thinges before But

seeme good in our owne braine and fantasie we are thereby Christians both faith and charitie being of vs neglected But what doth Christ the Pharisees so subtilly setting vpon him he striketh them with their owne sword and entrappeth them in their owne deuise whereby they thought to haue entrapped him aunswering neither of those thinges which they hoped he would as the Euangelist doth more at large describe saying But Iesus perceiued their wickednes said VVhy tempt ye me The wisdom of Christ in confounding the craft and subtilty of the Pharisees ye hypocrites Shew me the tribute mony And they brought him a peny And he said vnto theÌ„ VVhose is this image superscriptioÌ„ They said vnto him Cesars Here thou plainly seest the wisedom meruelous dexteritie of Christ he willeth the tribute money to be shewed vnto him and asketh of the image and superscription therof They aunswering that it is Cesars he very well and most freely inferreth that they are vnder Cesar vnto whom they were compelled to pay tribute As if he sayd If ye haue so let in Cesar that his money is coyned with you surely he beareth rule ouer you as though he should say It is come to passe through your owne fault that Cesar ruleth ouer you What should they say or doe vnto this question They merueiled and went their wayes they thought that they should notably haue ouercome him but for all their subtiltie and wisedom they were deceiued This is written for our comfort The wisdom strength of Christians that we which are Christians may know that we haue such wisedom as exceedeth all wisedom such strength and righteousnes as whereunto no strength righteousnes of man is like For against the holy Ghost there is no counsell this power and strength we obtaine through Christ that we may tread sinne vnder foote and triumph ouer death When Christ dwelleth in vs by faith we haue him which bringeth to passe such thinges howbeit they are not throughly felt but in time of tentation Wherefore when I stand in neede he is present and giueth vnto me strength that I may courageously passe through We must not therefore be afraide that our doctrine shall perish and be put to ignominie and shame For let all the wise men of the world rise against the worde of God yea and be neuer so circumspect and set them selues against it yet shall they haue the foyle and be ouercome It may be that they barke and bite so that it seemeth vnto men as though they would destroy the Gospell but when they haue set them selues against it to extinguish it they shall no whit preuaile but in the snare that they haue layd for others they themselues shall at length be taken As we see here in this text and commonly in Paule but specially in the historie of S. Steuen where we read how vainely his aduersaries vsed the Scriptures yea those that they vsed were against them selues For the Iewes did accuse Steuen that he had spoken both against the temple and against God which commaunded the temple to be builded bringing alleaging Scriptures whereby they thought to conuince and condemne him But Steuen being full of the holy Ghost shewed them in order out of the Scripture how that God dwelleth not in teÌ„ples made with handes Dauid would haue built him an house but God refused it What was the cause hereof A long time before Dauid was borne God dwelt among his people He surely should be a miserable God which should neede a house And so he confirmeth by many histories that God doth not dwell in houses or temples made with handes What should the Iewes doe here they did manifestly acknowledge their owne Scripture which they had brought against Steuen So all they shall be put to shame and ouerthrowne which set them selues against the wisedom worde of God The wisedoÌ„ power of the world shall neuer be able to extinguish or suppresse the Gospell Wherefore let no man be afraide albeit all the wisedom and power of the world striue against the Gospell although it would extinguish it euen by sheding of blood For the more blood that is shed so much more is the number of Christians increased The blood of Christians sayth Tertullian is seede whereof Christians growe Satan must be drowned in the blood of Christians Wherefore it is not violence and force that is able to suppresse the Gospell for it is like vnto a palme tree which hath this nature and qualitie that albeit a weight be layd vpon it yet it alwayes riseth and lifteth vp it selfe against the weight Such a nature also hath the Gospell for the more it is striuen against so much more are the rootes thereof spred abroade and the more mightely that it is oppressed by so much doth it more and more grow and increase Wherefore there is no cause that we should be afraid of power Not persecution and trouble but too much prosperitie is to be feared of Christians but rather that we should feare prosperitie merie dayes which are able to hurt vs more then anguish persecution Neither let vs be afraid of the subtiltie and wisedom of the world for they can not hurt vs yea the more that they striue against the truth so much more pure cleare is the truth made Nothing therefore can come better to the Gospel then when the world with his force and wisedom setteth it selfe against it The more vehemently sinne and Satan doe fight against my conscience so much stronger is my righteousnes made For if sinnes do vrge and disquiet me I doe then more ardently pray and cry vnto God and so my faith is more and more increased and strengthned 2. Cor. 12.9 This is that which S. Paule meaneth when he saith Power is made perfect through weakenes Forasmuch therefore as we haue so great a treasure which is increased and strengthned by persecutions and aduersitie there is no cause that we should be afraid but rather that we should with a cheerefull mind reioyce in tribulation as S. Paule sayth Rom. 5. according as the Apostles did who with great ioy departing from the councells Act. 5.41 gaue God thankes that they were counted worthy to suffer rebuke for the name of Iesus If the deuill were endued with such wisedom that he would be quiet and suffer the Gospell to haue free course he should not suffer so much losse For when the Gospell is not impugned it is as it were wasted with rust neither hath it occasion to shew forth the vertue and power thereof We liue therefore here secure as yet for no man striueth against vs wherefore we continue still as we were before yea alas we become worse and worse Whereas some of our aduersaries haue set vpon vs by writing that pertaineth to a few For inasmuch as they haue written against vs they haue thereby done nothing els but as it were blowen the fire but if we had bene throwne

morning and the daye of the power of Christ wherein we are conceiued and borne the children of God as deaw to wit without the labour of men by the onely grace of the holy Ghost from heauen The most pleasaunt and comfortable sunne Iesus Christ maketh this daye whom the Scripture hereupon calleth the sunne of righteousnes Christ the sunne of righteousnes God sayth Mala. 4 To you that feare my name shall that sunne of righteousnes arise and helth shal be vnder this winges For as many as beleeue in Christ do receiue of him the beames of his grace and righteousnes and doe obtaine saluation vnder his winges Whereupon it is saide Psal 118 This is the daye which the Lord hath made we will reioyce and be glad in it as though he saide This corporall sunne maketh the corporall daye but God himselfe maketh this daye euen he is that sunne from whence those beames and that daye come wherewith the whole world is enlightned Finally hereupon he calleth himselfe the light of the world Ioh. 9. And Psal 19 The heauens declare the glorie of God that is euen as these bodily heauens do bring the sunne and the day and the sunne is caried in them so the Apostles haue in themselues and bring by preaching the true sunne which is Christ c Whereupon it followeth In the heauens he hath set a tabernacle for the sunne which commeth forth as a bridegrome out of his chamber and reioiceth as a giant to runne his course His setting forth is from the vtmost part of heauen and his circuit vnto the vtmost part thereof and there is nothing hid from his heat All this is said of the exceeding pleasaunt beginning or rising of this day that is of the Gospel which the Scripture euery where meruelously setteth forth For it is a word which quickneth maketh glad willing cheerefull and ready to do good workes and finally it bringeth with it all good thinges Wherefore it is called the Gospell or glad tydinges for that it is a pleasaunt and prosperous message of the grace of God and of all good thinges The Gospell reuealeth vnto vs all thinges that are needfull for vs to know But who is able to rehearse all those thinges which this day reuealeth maketh manifest vnto vs For it teacheth all things what God is what we are whatsoeuer is past and to come of heauen hell the earth Angels and Deuels By this lampe is shewed vnto vs how we ought to behaue our selues in all these thinges and toward all from whence we are and whither we go Yet neuertheles Satan hath deceiued vs miserable creatures that neglecting such a day whereby all thinges might be cleere and manifest vnto vs we seeke the truth of Philosophers and heathen men who haue not so much as by a dreame knowne any whit of these thinges and so we haue suffered our selues to be blynded with mens traditions and to be thrust backe againe into the night For it is not light whatsoeuer is not this day otherwise Paul and the whole Scripture should in vaine extoll this day alone and call all other beside it the night Surely the burden of Gods displeasure must needes be most grieuous for that contrarie to so plaine and manifest places of Scripture we haue sought an other light although the Lord himselfe calleth himselfe the light and sunne of the worlde And if other proofes were wantinge this one is sufficient that vniuersities doe so impudently both set vp and glorie of Aristotle as a light vnto them in whom they exercise themselues much more then in Christ yea nothing in Christ but altogither in Aristotle Let vs therefore cast awaye the workes of darkenes and let vs put on the armour of light As Christ is the sunne By light is here signified and ment faith and the Gospell the daye so fayth is the light whereby to see and watch in this daye For it would not profit albeit the sunne did shine and make the day if the eyes did not perceiue the light Wherefore although the Gospell be begon and preached in the whole world yet none are lightened but they that receiue it and by fayth being made capable of the light doe arise out of sleepe But to them that as yet sleepe this sunne and daye bring no profite of which they receiue no light no more then if no sunne or daye had shined And this is that season and hower whereof he speaketh VVelbeloued brethren forasmuch as we know this that it is now time that vve should arise out of sleepe c. It is a spirituall time and season although begun in this outward time as it doth daily also come wherein we ought to arise out of sleepe and lay aside the workes of darkenes Whereby Paule sheweth that he doth not speake to them which are yet voide of fayth for as it is saide he teacheth not faith here but the workes and frutes of fayth when as he saith We know that the time is come and that the night being passed the daye is at hand they which beleeue not can not know these thinges Now if thou obiect and saye what reason or cause is there that he should write these thinges to the faithfull inasmuch as they know that it is time c. Thou must call to mynde that in the beginning of the exposition of this text of the Apostle we haue saide that the office of preaching is of two sortes one of teaching We haue neede of coÌ„tinuall exhortation an other of exhorting and mouing Now a man can not attaine vnto that knowledge that it should not be needefull that he be alwayes moued and kept in a continuall and fresh meditation of those thinges which he hath learned least the deuell the world and the fleshe which are enemies that neuer graunt truce neither slacke their assault doe make him wearie and slouthfull that he maye at the last sleepe and become altogither negligent in good thinges For the deuell sayth Peter is such an enemie as goeth about continually like a roring Lion seeking whom he maye deuoure Wherefore he sayth VVatch and be sober Paule also will haue vs doe the same thinge here For seeinge that the Deuell the fleshe and the worlde keepe no meane nor make no ende of fightinge against vs neither must there be any meane kept or ende made of exhortinge prouokinge and mouinge vs to watche and worke Hereupon the holie Ghost is called an exhorter inasmuch as he inuiteth and moueth vs vnto good Paule calleth the workes of light armour and why For the same cause Paul also vseth here chosen wordes the workes of darkenes he calleth not armour but the workes of light he calleth armour not workes vndoutedly that he might shewe that there is a fight that labour and trauell is required and that it can not be obtained without perill to watche and liue well forasmuch as so mightie enemies the deuell the flesh and the world do without ceassing

in an euell case And yet do not desire that thou maist feele nothing but this crie of the spirit thou must feele also an other terrible crie made whereby thou mayst be prouoked and vrged to this crie of the spirit which happeneth to all the saincts That is the crie of synnes which call most strongly and instantly vnto desperation but this crie must be ouercome of the spirit of Christ by godly calling vpoÌ„ the Father and crying for his grace that the trust and confidence of grace may become greater then desperation The crie of the spirit Wherefore this crie of the spirit is nothing els but to be with all our heart touched with a very strong firme and vnmoueable trust of most deare sonnes toward God as our most tender and fauourable Father Hereby we may see howe farre a Christian life exceedeth nature which can doe nothing lesse then trust so in God A Christian life farre exceedeth nature The crie of them which trust in their owne works and not in Christ and call vpon him as a Father but is alwayes afraide and vttereth a voyce which is a witnes of exceeding feare Wo is me how cruell and vntolerable a Iudge art thou O God howe heauy is thy iudgement vnto me As Cain sayd Gen. 4 My iniquitie is more then that it may be forgiuen Thou hast cast me out this day from the vpper face of the earth and from thy face shall I be hid yea it shal come to passe that euery one that findeth me shall slay me c. This is a terrible and dreadfull crye which is necessarily heard of all such as be of Cains brood forasmuch as they trust to them selues and their owne workes and put not their trust in the sonne of God neither were and consider that he was sent of the Father made of a woman made vnder the lawe much lesse that all these thinges were done for their saluation They are continually tormented in their owne works the miserable men doe in vaine goe about by them to helpe them selues and to obtaine the grace of God And while their vngodlines is not herewith content it beginneth to persecute euen the sonnes of God as it is alwayes wont to doe yea at the last they growe vnto such crueltie that after the example of their father Cain they can not rest vntil they slay their righteous brother Abell in whome they doe also kill vnto them selues Christ Then the bloode of righteous Abel crieth vnto heauen against vnrighteous Cain neither ceasseth it to cry vntill the Lord hath reuenged it He asketh those Cains of their brother Abel yea of Christ but they deny all knowledge of Christ which labour not to become the sonnes of God and heires by Christ but to become righteous by their owne workes In the meane season the bloode of Christ continually crieth out against them euen nothing but punishment and vengeance when as for the elect it crieth by the spirit of Christ for nothing but grace reconciliation The Apostle vseth here a Sirian and a Greeke word saying Abba Pater For this word Abba in the Syrian tongue signifieth a Father by which name at this day the chiefe of Monasteries are wont to be called and by the same name Heremites in time past being holy men did call their Presidents at the last by vse it was also made a Latin word Wherefore that which Paul sayth is as much as Father Father or if thou hadst rather as My father Why the Apostle doubled the word Father But what is the cause why the Apostle doth double the word Father that is the crie of the spirit I will by your leaue bringe forth my iudgement and opinion hereof First I thinke that he would hereby shewe the force and straining of this holy cry For when as we cal any with great affection through no small necessitie we are wont eftsoones to double his name Nowe because that sinne and Cain doe alwayes goe about with desperation to stoppe this crie of the spirit for the grace of the father it is neede surely to crie most strongly and with a voice both doubled and exceedingly strained forth that is the trust of the grace of the Father ought to be most stronge and not able to be ouercome Againe such is the maner of the Scripture to witnes the certaintie of a thing sometime to double or iterate the words as Ioseph did to Pharao Gen. 41. So here also the spirit twise calleth vpon the Father whereby it may shewe the certaintie of his fatherly fauour and grace For the trust hereof ought to be no lesse certaine then great and vnmoueable Finally it is meete also to perseuer which againe this doubling of the name of father doth note vnto vs. For as soone as we begin to call God Father Satan with all his band moueth warre against vs and omitteth no meanes to wrest from vs this trust of sonnes toward God our Father wherefore thother Father must be diligently doubled that is our trust and confidence must be confirmed neither must we euer ceasse from calling vpon this Father but must most earnestly continue in this crie of the spirit whereby we may obtaine a certen sure experience of his fatherly goodnes by which our trust in him may be made most certaine and safe And perhaps Paul had respect hereunto when he first set downe Abba which is a word straunge to them to whom he wrote after adding Pater that is Father a familiar word and of their owne language meaning to signifie hereby that the beginning of so great trust in God is vnaccustomed and euen straunge vnto men but that when the mind hath a while exercised it and continued in it although assayled with tentations it becommeth euen familiar and almost naturall that we now enioy God as a domesticall Father and doe in euery thing most confidently call vpon him Verse 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 Nowe sayth he that is after the comming of the spirit of the sonnes after the knowledge of Christ thou art not a seruaunt For as it is sayd a sonne and a seruaunt are so contrary one to an other that the same man can not be both a sonne and a seruaunt A sonne and a seruaunt doe greatly differ We can not obtaine saluation by workes A sonne is free and willing a seruaunt is compelled and vnwilling a sonne liueth and resteth in faith a seruaunt in works And so by this place also it appeareth that we can obtaine no saluation of God by workes but before thou workest that which is acceptable vnto him it is necessary that thou haue receiued of him and possesse saluation and all things that thereupon works may freely flow forth to the honour of so gratious a father and to the profit of thy neighbours without any feare of punishment or loking for reward This that which Paule

the babe swadled and layd in a maunger 13. And straight way there was with the Angella multitude of heauenly souldiers praysing God and saying 14. Glorie be to God on high and peace in earth and towards men goodwill The summe of this text 1 WHereas the Euangelist here describeth the time and place of the natiuitie of Christ first herein is required faith of vs to witte that we beleue this to be the same Christ of whom these things be recorded Moreouer the house and stocke of Dauid is here notified and shewed forth whereof our Messias should rise 2 The shepeheardes which are here mentioned are the firste frutes of those Iewes which come vnto Christ as the Wisemen from the East are the first frutes of the Gentiles and the innocent infants of all them which must beare the crosse for Christes sake 3 Whereas the Angel of the Lord appeareth to the shepeheards in great glory it signifieth that the Gospell commeth vnto men with the glory of God First in deede it maketh vs afraide for it condemneth our darkenes and whatsoeuer is in vs vntill we heare the comfort which is here declared vnto the shepeheards in these comfortable wordes Be not afraide behold I bring you tidinges of great ioy which shall be to all people because vnto you is borne this day a Sauiour which is Christ the Lord. 4 Moreouer whereas one Angell first preacheth vnto the shepeheards that noteth to vs the Prince of all preachers Christ him selfe Secondly whereas many Angells are gathered together it signifieth the multitude of preachers who all say with one mouth Glorye be to God and peace vnto men 5 The frute and profit wherefore Christ tooke flesh vpon him is here expressed to be Euangelicall peace good will to men wherof the hymne of the Angells maketh mention Glory be to God on high and in earth peace good will towards men The exposition of the text YE haue often tymes heard this history before and must heare it still both this yeare and euery yeare though to sluggish drousie Christians that are soone weary and cloyed with good things the same peraduenture may seeme tedious But to them that are endued with true faith it alwaies commeth againe as newe For the holy Ghost can speake so diuersly of one thing that to them which be his it alwayes seemeth newe Moreouer we might speake at large of this historie for it is very full of matter if we shoulde not want tyme and if it were not perillous least we shoulde somewhere straye from the purpose Neuertheles we will entreate somewhat thereof as God shall permit Ye haue already heard in the text how the Angell him selfe expresseth all this history giuing vs to vnderstand that the same is published for our cause and that the frute thereof doth redounde and appertaine to vs onely and is wrought to our saluation And therefore the Angell speaking to the shepeheards sayth in these wordes Be not afraide behold I bringe you tydings of great ioy which shall be vnto all people that is that vnto you is borne this day in the city of Dauid a Sauiour which is Christ the Lorde Christ came not for his owne cause but to worke our saluation Here is declared first that his natiuitie doth pertaine vnto vs when he sayth vnto you is borne a Sauiour For the Lord Christ came not for his owne cause onely but that he might helpe and succour vs. Wherefore let vs most diligently endeuour that we beleue the Angell and we shall enioy the whole benefit I haue heretofore oftentymes sayd that the Gospell preacheth nothing else but faith that the Angell also here doth and this must all preachers doe otherwise they be not true ministers For the Angell was here a beginning and example to all preachers Now we must in this place speake of a double natiuitie namely of our owne and of Christes But before I begin to entreat hereof I will handle the historye briefly that ye may lay it vp in your hart and may be partakers of the ioy which the Angell here bringeth First therefore the Euangelist sayth And it came to passe in those dayes that there came a decree from Augustus Caesar that all the world should be taxed This first taxing was made when Cyrenius was gouernour of Syria Therefore went all to be taxed euery man to his owne citie The time of the comming of the Messias foretold by the Patriarch Iacob Gen. 49.10 Ye know right wel that the Iewes had a promise made of the Patriarch Iacob that a Prince lawgiuer or ruler of the house of Iuda should not be wanting in Iudea vntil the Messias which was promised them did come For the wordes of Iacob to Iuda are playne after this sort The scepter shall not depart from Iuda a lawgiuer from betwene his feete vntill Silo come Now at this time the case was so that the Romanes possessed Iudea and had set a Liuetenant ouer it whom the Euangelist here calleth Cyrenius The Iewes before for a long tyme had vsed priestes for Kinges when as the Machabees had obtayned the kingdom so that the dominion of the house of Iuda was already taken away and suppressed neither was there any Prince or ruler of the stocke and blood of Iuda gouernour ouer the people But that Christ or the Messias shoulde nowe come that was a great signe that the prophecie at that tyme especially might be fulfilled Wherefore the Euangelist sayth here that at the tyme when Christ was borne Augustus Cesar had set a Liuetenaunt ouer Iudea vnder whom the Iewes should offer them selues to be taxed As if he sayd Euen at that tyme at which he should be borne he is borne All that liued vnder the Romane Emperour were compelled to pay taxe for a testimonie that they were subiect vnto him This the Iewes knew but they did not vnderstand the Prophecie Iacob had sayd thus The scepter shal not depart from Iuda and a lawgiuer from betwene his feete vntill Silo come That is a Prince and ruler of the stocke of Iuda shall not be wanting in Iudea vntil Christ come Iacob did sufficiently shewe in these wordes The Iewes misinterpret the prophecie of Iacob concerning the coÌ„ming of the Messias that he should be wanting at the comming of Christ Moreouer whereas they vnderstood it so as though such a Silo shoulde come as shoulde beare rule with the sword it is a false vnderstanding thereof neither can it be gathered out of that text For he sayth thus that at the comming of Christ the temporall kingdome of the Iewes shoulde ende So Luke also here sheweth that very time when it behoued this to be done It followeth moreouer in the text And Ioseph also went vp from Galile out of a citie called Nazareth into Iudea vnto the citie of Dauid which is called Bethlehem because he was of the house and linage of Dauid to be taxed with Marie that was giuen him to wife which was vvith

thee whatsoeuer he is able do thou likewise to thy neighbour Wilt thou worke workes deriue them to thy neighbour who is compassed with troubles miseries Thou must doe nothing for this cause that Christ hath neede thereof whereby thou maist enrich him for neither was he bountiful to this ende that he might any thing profit his father thereby or that he might receiue any commoditie of him but he did it onely for this cause that therein the father might be well pleased inasmuch as he submitteth him selfe wholy to his fathers will and loueth vs with so great affection After the same sort we also must doe in our works toward our neighbour which we ought therefore onely to doe that we may giue thanks to the father that he sheweth his fauour vnto vs for that he hath giuen his beloued sonne vnto me to bestow vpon me whatsoeuer he hath When I beleue this vndoutedly I burst forth and say If God sheweth vnto me so great benefits and fauour in his beloued sonne that he suffereth him to bestow all things vpon me I also will doe the like againe and bestow all thinges whereby I may doe good to my neighbour and loue him And so I doe not lift vp myne eyes vnto heauen but I go thether where my neighbour is oppressed with aduersitie pouertie sicknes sinne or errour and I helpe him wherein soeuer I am able Thus doe thou whosoeuer thou art which mindest to do true good works as thou wouldest haue done to thy selfe if thou were troubled with pouertie so doe thou to thy neighbour being poore Againe if thy neighbour be a sinner and thou seest it but thou thy self art without sinne and hast a holy natiuitie goe preach vnto him whereby he also may be deliuered But thou must doe all these things freely in euery respect as Christ hath done for thee without all workes and merits of pure grace loue and mercy Such workes see thou doe if thou wilt doe good and Christian workes in deede God hath no neede of them neuertheles thou must doe them in respect of him inasmuch as it so pleaseth him and he will haue it to be so This onely is rightly to doe good workes which those hypocrites do not which will merit heauen by their chastity pouertie obedience Vnto whom I pray you are such works of theirs good I my selfe neede them not neither doe they profit my neighbour wherefore it is mere deceit whereas a name is giuen to workes as though they did merit heauen when as they are nothing worth neither profitable to others Laye vppe these thinges in your hartes and do also according to them In all this text being discussed from the beginning to the ending ye haue these two thinges namely faith and loue If ye shall keepe these then both the holy natiuitie of Christ shall be a helpe commoditie and comfort vnto you and also ye shall be spiritually the children of his mother as Christ Iesus is her childe carnally An exposition of the song of the Angells Glory be to God on high c. Glory be to God on high and in earth peace good will towards men Forasmuch as this song is very common and there be fewe that rightly vnderstande it when as notwithstanding it contayneth many thinges in it I thinke good to handle it somewhat at large The Angells in this hymne apply three things to three glory to God peace to the earth and good will vnto men The first is the honour or glory of God Glory due to God alone with which we must beginne that in all thinges prayse and glory may be asscribed to God as to him which doeth giueth and hath all thinges so that none may chalenge any good thing at all vnto him selfe neither ought to count it his owne Glory is so due to God onely that no part therof may be deriued to any other Adam being perswaded of Satan went about to take this glory to him selfe whereby all men fell into the displeasure of God haue that vice so throughly fixed in their mind that no other thing can be so hardly pluckt away from them Euery man pleaseth him selfe no man can abide to seeme that he is nothing or is able to doe nothing whereof come almost all euills so many contentions warres and innumerable other discommodities This glory Christ gaue to God his father teaching that all our thinges are nothing before God but sinnes which deserue his wrath and indignation and nothing lesse then glory Wherfore there is no cause that we should euen neuer so litle please our selues or glory in them but rather that we should be ashamed and feare being set in so great perill and confusion that so all our glory and pleasing of our selues may passe away and come to nothing and we may reioyce being destitute of our owne glorie that we may be found saued in Christ alone The second is peace in earth For Where true peace is and where it is not as where the glory of God is not and where euery one seeketh his owne glory there can not be peace according as Salomon sayth Prouerb 13. Among the proude there is euer strife so contrariwise where the glory of God is knowne there true peace also must needes be For why should they contend why should they disagree which doe know euery one of them that they haue no good thing of their owne but that all thinges which are which they haue and which they are able to doe come from God to whose power also they commit all thinges they in the meane season being very wel content that they haue God fauorable vnto them Howe also can it be that when one counteth nothing of him selfe and the thinges that be his he should be so carefull of him selfe and his thinges that he should moue contention with any because of them Such beleeue that Christ onely is made all thinges vnto them him they thinke on and for him alone they contend Hereupon it certainly followeth that there can be no contention or discord at al among true Christians The peace of Christians described by Esai Esai 11.9 which maner of peace of Christians Esay declareth sayth No man shall doe euill vnto an other no man shall destroy an other in my holy hill that is in the Church of Christ The cause hereof he addeth next after The earth is full of the knowledge of God that is for all know God as to whom all good thinges doe belong and all their owne things they confesse to be nothing but sinnes they may easily therefore haue peace among them selues Esai 2.4 Wherefore the same Esay sayth in an other place They shall breake their swordes into mattocks their speares to make sythes and one shall not lift vp a weapon against an other neither shall they learne ro fight from thence forth Hereupon Christ is called the king of peace or the prince of peace of whom Salomon was a figure who

heale vs. Now if thou be weake and oppressed with faintnes feeling great affliction hereby thou hast gotten a greater occasion to goe vnto him to say on this maner Most sweete Christ I therefore come vnto thee because I am a sinner that thou maist helpe and iustifie me yea very necessitie doth compell thee hereunto For the greater thy disease is so much more needfull is it for thee to be healed And Christ him selfe requireth the same of vs and doth allure vs to come vnto him boldly and cherefully But others which are not such shepeheards do thinke that they shall make men righteous if they exact much of them and vrge them much whereby they onely make that which is euill worse as we see it to be done at this day whereas it is come to that disorder that all thinges are most miserably brought out of course as in this place the Prophet sayth The broken haue ye not bound togither To be broken is as when ones legge is broken or a wound some where else giuen him That is when as a Christian is not onely weake and diseased that he stumbleth sometime but also runneth into so great tentations that he breaketh some part They which fall so grieuously that they euen deny the Gospel must not be vtterly despeired of and so is brought to that passe that he falleth and denieth the Gospell after the maner of Peter who did forsweare Christ Now if any should so stumble that he should be compelled to goe backe be vtterly cast downe in minde neuertheles we must not as yet cast him of as though he did neuer any more pertaine to the kingdom of Christ for we must leaue Christes propertie to him self that his kingdom may remayne vnto him selfe meere grace and mercy whose desire is to helpe them onely which are grieued with their calamitie and miserie and doe greatly desire to be deliuered from it That his kingdom may altogither abound with comfort and he him selfe be the comfortable and gentle shepeheard which prouoketh and allureth euery one to come vnto him And all this is done by the Gospell whereby the weake are to be strengthned the sicke to be healed For it is such a word as is fit for all distres of consciences giuing aboundant comfort to all that none dispeire although he be a great sinner Christ therfore alone is that good shepeheard which healeth all sortes of diseases and helpeth them that are fallen which he that doth not is not a shepeheard The Prophet thus goeth forward That which was driuen away ye haue not brought againe What is that that is driuen away The despised soule which is so scorned and contemned that it is thought to be done in vaine whatsoeuer Christian doctrine is bestowed vpon it Notwithstanding Christ doth not yet suffer that it should be dealt roughly with His kingdom is not compassed with so straight boundes that onely the stronge whole and perfect doe florish therein for this pertaineth to the heauenly life to come now in this his kingdom onely grace and sweetnes must abound As God promised to the children of Israell Exod. 3. that that appointed land of Canaan should flow only with milk hony euen as Paule 1. Cor. 12. affirmeth that vpon those members of the body which we thinke more vnhonest we put more honestie on He concludeth The lost haue ye not sought That is lost which seemeth to be condemned They which seeme euen past hope must not be quite cast of of the returne whereof there is scarce any hope Of which sort in the Gospell were Publicanes harlots and at this day they who haue not so much as a sparke of godlines but are vntractable and vnruly Neither are they notwithstanding to be left but all meanes are to be assayed that at the last they may be reclaimed and brought againe into the right way Which S. Paule eftsoones did as when he deliuered two of this sort vnto Satan 1. Tim. 1. I haue deliuered them vnto Satan that they might learne not to blaspheme And 1. Cor. 5. I haue determined sayth he to deliuer them to Satan for the destruction of the flesh that the spirit may be saued in the day of the Lorde Iesus Them he cast of as condemned and yet notwithstanding did not despeire of them Christ therefore is so to be preached that he reiecteth no maÌ„ although he be weake but that he willingly receiueth comforteth and strengthneth euery man so that he alwayes appeareth to be the good shepeheard Hereupon it commeth to passe that men willingly resort vnto him and that it is no neede any more to compell them The Gospell so allureth and maketh them willing The Gospel allureth vs with loue pleasure to come vnto Christ that they come with a certaine loue and pleasure and with all boldnes Whereupon a desire and loue vnto Christ is increased in them so that they doe any thing willingly who before were to be vrged and compelled If we be constrayned we doe grudgingly vnwillingly which God plainly abhorreth But when as I shall perceiue that God dealeth so louingly and gentlely with me my hart is as it were rauished so that I can not stay my selfe but I must euen runne vnto him leauing all other things wherupon afterward all pleasure and ioy ensueth vnto me Now consider how great an euill it is when one iudgeth an other The kingdom of Christ as we haue heard is so ordeined that it healeth and iustifieth onely sicke and miserable consciences wherefore all they are farre deceiued which haue regard only to the stronge and whole It is great therefore and very effectuall knowledge whereby Christ is well knowne It is graffed in vs by nature to be altogither euill and wicked yet notwithstanding we would haue euery one to be honest we earnestly regard stronge Christians not looking therewithall to the sicke and weake thinking them not to be Christians if they are not stronge and iudge others euill if they be not altogither holy when as we our selues in the meane season exceede the rest in naughtines Now the cause hereof is our most corrupt nature Our corrupt nature and blind reason cause vs to erre iudge amisse our blind reason which will measure the kingdom of God according to her owne opinion whereby it thinketh that those things are vncleane before God which seeme vncleane vnto it self wherfore that opinion must be remoued out of our minde For if thou hast very much regard thereunto thou shalt at the last come into the mind to thinke alas what shal become of me if all Christians must be such namely stronge whole and godly When shal I once attayne so farre And so thou shalt bringe thy selfe into such a perplexitie that thou shalt hardely euer attayne vnto true comfort and ioye Thou therefore must be so affected that thou say Most gracious Iesu although I finde my selfe altogether weake diseased and in a wretched state yet I

of a preface sheweth what gaue Christ cause to make this sermon where he sayth Then resorted vnto him all the Publicans and sinners to heare him In which wordes he plainly signifieth with what meÌ„ Christ kept companie With what kind of men Christ was conuersant namely with them which in the sight of all men liued as it did not become them and were openly called sinners and euell persons Whereby it appeareth that the Pharisees semed to haue sufficient cause to finde fault with Christ for that he which would be counted holy did familiarly keepe companie with such men Publicans what they were For they were commonly called Publicans at that time to whom the RomaÌ„s did let out some citie or custome or some charge or ouersight in matters for a certain summe of money as the Turke or Venetians do now commit to some one some citie or office for which a certain summe of money is yearly to be payed and what soeuer they shall scrape togither by vniust exactions aboue this summe that is their owne So also the aforesaid Publicans did which so gathered those tributes and money wherewith they were charged that they themselues also might haue some gaine thereby And seing that a summe of money to be paide for some citie or office was not small they desirous to gaine thereby did by all meanes deale vniustly and vsed extortion in all thinges in all places and with all persons For the Lordes and maisters held them so hardly and straightly that they could not get much thereby if they would deale rightly and iustly and oppresse no man with vniust exactions Whereupon they had a verie euell report abroad that they were most vniust exactors and endued with small honestie and integritie of life Likewise the rest in generall were called sinners which otherwise liued dishonestly and wretchedly were defiled with filthie offences as with couetousnes with whoredome with surfetting and drunkennes and such like Such resort here vnto Christ and come to heare him when as before they had knowen him by report to be excellent and famous both in wordes and deedes Howbeit it is certaine that in them although they semed euen desperate there was a sparke of vertue and honestie in asmuch as they longed after Christ both couering to heare his doctrine and also earnestly desiring to see the workes which he did when before they knewe him to be a good man and heard no ill report either of his doctrine or workes so that their life did farre differ from his Neuertheles they are so wel disposed that they are not his enemies neither refuse or flie his company but runne vnto him not of any euell purpose or intent but to see and heare some good thing whereby they may amend their life The malitious dealing of the Scribes Pharisees Contrariwise the Pharises and Scribes which were counted most righteous and holy are such poysonfull beastes that they are not only sore displeased at Christ whom they caÌ„ abide neither to see nor heare but also they can not be content that miserable sinners should come vnto him and heare him whereby they being led by repentance might amend Yea they do also beside this murmur and reproue Christ for that he admitted vnto him and receiued PublicaÌ„s and sinners saying Behold is this that holy and famous man Who will now say that he is of God when as he hath society with so wicked wretches yea rather he is a drinker of wine and a glutton as they say elsewhere Luke 7.34 a freind to Publicans and sinners Such a report he is coÌ„strained to beare of the holy Pharises not for that he giuing himselfe to gluttonie and surfetting accustomed to feede excessiuely and followe riotous pleasure togither with them but onely because he admitted such into his company and did not contemptuously reiect them For in their opinion he should haue gone with a sad and austere countenance in base apparell haue remained seuered from the conuersation and companie of men and refused their felowshippe lest that by familiar custome with them he should be defiled and should haue done as they were accustomed to do after the maner of holy men Of whom Esaie writeth that they studied for such puritie that they did feare and suffer against their will euen the touching of a sinner Which in deede plainly appeareth Luke 7. in the Pharise murmuring against Christ because he suffred himselfe to be touched of the sinfull woman And it was they that would alway be his maisters prescribe vnto him rules whereby to liue and behaue himselfe in this life Therefore in this place they murmur for that he did not applie himselfe vnto theÌ„ neither did disdaine the coÌ„pany conuersation of such sinners according to their example Now Christ also is somewhat stout plainly shewing here The stoutne of Christ that he can suffer the maistership of none but that he is altogither free exempt from the commaundements of all as commonly in the Gospels we see him to be at his owne will pleasure who neuertheles otherwise was both geÌ„tler and also more seruiceable then all the rest But when as they would deale with him by lawes be his maisters theÌ„ all friendship ceassed for he did not otherwise leape back then the adamant layd vpon the anuyle striken speaking and doing onely the contrary of that which they require of him although they seeme to speake euen rightly and well alleaging thereunto also the worde of God As they doe here where they come and say thou must doe thus thou must follow the conuersation of honest men thou must flee the companye of wicked men This truly is a substantial doctrine and confirmed by testimony of the Scripture For Moses him selfe commaundeth the Iewes to auoid euill men take away euil from amonge them By this text they confirme their sayings come with their Moses Christ compared to the Vnicorne and would make Christ subiect to their lawes and haue him ruled by them But Christ neuertheles will be at his owne libertie And he is not vnlike the Vnicorne which beast men deny that he can be taken aliue with what kind of hunting soeuer he be assayled He suffereth him selfe to be wounded to be striken with darts and to be slayne Christ is impatient of lawes to be taken he doth not suffer him selfe No otherwise doth Christ also who although he be set vpon by lawes yet doth he not suffer them but breaketh through as through a spiders web rebuking them most sharpely As Matth. 12. where they found fault with his Disciples because they had plucked the eares of corne on the Sabbath day alleaging the commaundement of God that the Sabbath was to be kept holy c. he auoucheth the cleane contrary tearing in sunder the commaundement affirming the contrary both in wordes and also by examples Also Matth. 16 where he declareth to his Apostles that he shall suffer and be

now stand there is no place to entreat of workes and integrity of life but of Christ and his workes which he dooth toward me a lost sheepe Wherefore if thou demaund whether I be good or honest I aunswere plainly no but if thou demaund whether Christ be good and righteous that vndoutedly I am able to confirme and him I set for my goodnes and righteousnes vnto whom also alone I couragiously appeale For in his name I am baptized of which thing I haue a seale and testimonie to wit that I am his shepe that he is that good shepeheard seeking his lost shepe dealing with me without all lawe exacting nothing of me neither as Moses vrgeth troubleth and forceth me but sheweth vnto me his meere most sweete grace while he submitteth himselfe to me layeth me on his shoulders and carieth me Why therefore should I feare the thundrings of Moses and of the deuell wheÌ„ as I rest in his safe custody which hath giuen vnto me his righteousnes and all other things which holdeth and carieth me so that there is now no more daunger lest I perish I remaining a sheepe and denying not my shepeheard but reposing my selfe wholy in him Thus hast thou Christ most louingly set forth vnto thee Now onely faith is required whereof there is great neede A hard thing to feele true comfort of conscience For this doctrine is excellent replenished with most sweete consolation and comfort but this is wanting that the vse thereof is not felt where it ought to be felt For when the shepe goeth astray that is when a man feeleth himselfe grieued with his synnes and can not tell where to abyde and is cast of the deuell into a great feare of minde then he alwayes runneth vnto the contrary neither can he comprehend or conceyue in minde that this is true all things falling out of his minde which he heard here because of the present feeling and feare For the deuell hath daseled his eyes neither can he perceiue any thing els but the wrath and indignation of God Wherewith his heart is so burdened that he is not able to raise vp himselfe in minde and to turne his eyes any other where Nay he lyeth so drowned in it that Christ appeareth no otherwise vnto him but as an angrie iudge as he hath hitherto beene painted out and is so beaten into the hearts of all by the wicked Papists sitting on the rayne bowe with a sword comming out of his mouth For this is one of the most decietfull crafts of the deuell yea and of his mischiefes which he practizeth against the miserable shepe to dasle his eyes that he may not know any more his owne shepeheard vnder a pretence of Christ to leade a man to Moses disputing as much of Christ as he had accustomed to do before of Moses Wherefore we haue neede of a strong firme faith that we may beleeue these things to be true when a man himselfe must dispute euen against himselfe For the sense is vehemeÌ„t of it selfe whereunto the deuil also commeth maruelously amplifying synne terrour the greatnes and anguish whereof is able to consume euen the marrow in the bones yea and the heart in the body It can not therefore be perfectly learned so soone as some thinke In prosperitie it is easilie beleeued that Christ is sweete and amiable but anguish and terrour comming vpon ouer whelming the minde man is blinde and without good vnderstanding and will iudge only according to the sense and vnderstanding of his owne heart which he followeth and confirmeth himselfe in his owne errour For he is taken therein and can thinke no otherwise but that it is true and neuertheles it is not true Now it were a point of this art for a man thus to say vnto his heart How a Christian must speake vnto his owne heart if thou confes thy selfe to be a lost sheepe thou sayest right but that thou wilt therefore runne from Christ and so thinke of him in thy minde as though he were a man which would chase and terrifie thee it is a suggestion and tentation of the deuel For if thou didst rightly consider him and confes him as thy true shepeheard then wouldest thou not flie from his sight neither wouldest conceiue terrour in thy minde but with all cheerefulnes and boldnes wouldest runne vnto him For surely he is not therefore ready at hand that he may condemne thee but he commeth to thee seeking thee that hauing layde thee on his shoulders he may carie thee and exempt deliuer thee from sinnes errours the deuill and his power yea and from all perill Thou perceiuest therefore that thou art a sinner and hast deserued indignatioÌ„ so much more earnestly is that shepeheard to be sought and called for of thee that he may deliuer thee from it of whom consider no otherwise in thy minde then the shepe doth of his owne shepeheard whome it can not feare but seing and hearing him becommeth glad and cheereful although it hath runne from him so that for this deede it hath a sufficient cause to feare The whole matter therefore consisteth onely in this that thou do perfectly learne Christ aright We must coÌ„sider Christ according to the word of God coÌ„sider him according to the word of God and not according to the proper cogitatioÌ„s of thy minde and thine owne senses For the cogitations of men are false and lying but his wordes are true and can not deceiue Wherefore the worde alone is to be engrauen in our heart and we must cleaue vnto it with a constant mynde whereby we may reproue our owne heart of lying For it alone must be true and all things els that are contrarie to it false and vaine But truly this is an arte whereof I am ignoraunt but much more those other light spirites who boaste many thinges of it as they that know all things when as they haue euen once heard any thing thereof and neuertheles they do not a litle perceiue or trie so much as any whit of it For it is an easie thing to speake and preach of it but how hard a thing it is to proue it in deede they onely haue experience who earnestly make triall thereof This is a most amiable demonstration of our Christ described by himselfe in this Gospell wherein he hath most aboundantly poured forth the flames of his most feruent heart and affection toward vs shewing that he hath exceeding great care and regard to recouer his shepe which alone leauing ninety and nine he seeketh and enquireth diligently for not to terrifie it and beate it but that he may helpe it and hauing found it may bring it home and with his louing and sweete voice and speaking vnto it may chere it being miserable and afflicted in conscience By all which thou seest how acceptable a thing thou shalt do vnto him if thou truste and cleaue vnto him with thy whole heart and promise to

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 coÌ„meth 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 obiectioÌ„ 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

He that sleepeth naturally neither seeth nor feeleth any of those good thinges that are in the world but lieth among those thinges which are euen next adioyning vnto him as it were dead seruing to no vse neither regarding any thing at all For albeit he liue in himselfe yet is he as dead to all other Againe in stede of true thinges he is in dreames wholy occupied with vaine images and formes of thinges which appeare true and is so foolish that he embraceth those vaine formes and thinketh them to be true thinges But when he waketh those images do togither vanish awaye and the man beginneth to be occupied with true thinges After the same maner almost it is when one is as it were swallowed vp of vngodlines for he sleepeth and is like a dead man before God neither seeth he neither feeleth any of the good thinges which are good thinges in deede namely those spirituall good thinges which are promised offered him by the Gospell albeit they be iust by him For those thinges are seene and felt by faith alone otherwise they are remoued from all sight and feeling Wherefore as long as by reason of the sleep of his vnbeleefe he can haue neither any regard or sense of true good thinges which are verie neere him through the Gospell he busieth himselfe with the false good thinges of this world as riches promotions and pleasures which being compared vnto eternall life vnto heauenly ioy and that perfect saluation which commeth to the godly are altogither as dreames and as those vaine visions compared to naturall thinges whereof they are onely representations But when man awaketh and hath receiued faith all regard and desire of those false good thinges of this present life vanisheth awaye and he acknowledgeth that they are nothing els but meere vanitie and falshood euen as those visions do quite fade away as soone as a man awaketh out of naturall sleepe Hereof the 76. Psalme speaketh They haue slept their sleepe and they whose handes were mightie haue found nothing And Psal 73 Like as a dreame when one awaketh so shalt thou make their image to vanish out of the citie And Esay 29 As wheÌ„ a hungrie maÌ„ dreameth that he is eating yet wheÌ„ he awaketh his soule is emptie or as when a thirstie man dreameth that he is drinking and when he awaketh he is yet faint and his soule hath appetite euen so shall the multitude of all nations be that fighteth against mount Sion See how contemptuously and disdainfully the Prophet speaketh of the chiefe power riches pleasures and promotions of the world and likeneth them to dreames and most vaine visions wherewith they which are asleepe are deluded What other durst say that the good thinges riches and power of these Kings Princes and rich men are nothing els but dreames when as for them men mingle earth with heauen fyer with water raging without measure and ende in the world But the cause hereof is for that they yet sleepe therefore they do yet see nothing hereof as they want fayth so also are they destitute of this light For now is our saluation neerer then wheÌ„ we beleued What meane these wordes did we beleeue before The promise of God concerning saluation by his Sonne and do we not beleeue now Here we must call to minde that which Paul writeth Rom. 1 that God promised the Gospell by his Prophets in the holy Scriptures coÌ„cerning his Sonne Iesus Christ our Lord that all should by him be saued according to that which was said vnto Abraham Gen. 22 In thy seede shal all the nations of the earth be blessed This blessing promised to Abraham in his seede is nothing els but grace and saluation in Christ offered to the whole world by the Gospell which Paule so interpreteth Rom. 4. and Gal. 3. For Christ is that seede of Abraham that is as he is man his flesh and blood by whom and in whom shal be blessed as many as beleeue in him and call vpon him This promise was afterward by the Prophets continually more and more declared and preached for they did all write of the comming of Christ of the grace which he should bring and of the Gospell which Peter also witnesseth Act. 4. This promise of God all the faithfull beleeued which died before Christ was borne who by this faith were saued and obtained saluation in Christ and through Christ Hereunto Paul now had respect when he said Our saluation is now neerer then when we beleeued For that which he saith is thus much in effect We beleeued in time past that the promise made vnto Abraham should be fulfilled now is it fulfilled and those thinges that we beleeued should come to passe are now present Christ is come the Gospell is reuealed and published and the blessing which we looked for is spred ouer the world all thinges which we taried for and beleeued being promised are come And hereby the Apostle signified the spirituall daye whereof he speaketh afterward which is properly the beginning and manifestation of the Gospell whereof we will hereafter speake Now by this that those thinges which we beleeued should be fulfilled are now fulfilled our faith is not any whit made voide or frustrate but much more sound and perfect For as they of the olde time before Christes incarnation beleeued the promise of God which should be fulfilled so do we beleeue that the same is fulfilled The faith of them which liued before Christes incarnation theirs which liue after it all one in it selfe and the faith is altogether the same in it selfe but that our faith followed theirs as the fulfilling followeth also the promise For either faith trusteth in the seede of Abraham that is in Christ theirs before his incarnation ours after it Wherefore he that should at this day beleeue with the Iewes that Christ is to come should make God a lyer as though he had not yet fulfilled his promise which he hath fulfilled and being fulfilled would haue it published and preached So also should saluation be yet farre from the beleeuers which we should looke for being as yet to come in the time that shall hereafter follow Of this double faith Paul speaketh Rom. 1 By the Gospell righteousnes which God giueth is reuealed from faith to faith What meaneth this from faith to faith nothing els but that albeit the faith of the Fathers and our faith is the same whereby it is beleeued in Christ either to come or which hath already appeared yet the Gospell doth lead from their faith to ours so that it is now necessarie not onely to beleeue the promise that was to be fulfilled but also that it is fulfilled which it did not behoue Abraham and the other Fathers to beleeue although they had the same Christ which we haue For there is one faith one spirit one Christ one communion of all Saincts this difference onely there is betweene vs that they went before Christ we follow him We haue

he setteth before vs a most excellent and perfect example namely the Lord him selfe saying Put ye on the Lord Iesus Christ For he is a sluggish beast and not a man who when he seeth his Lorde fast suffer hunger labour watch and to be wearie yet giueth him selfe to gluttonie sleepe and pleasures What Lorde could take these things at his seruaunts hand nay what seruaunt durst presume to doe these thinges So it can not be that a Christian man should not be ashamed when he beholdeth Christ and seeth him self so vnlike vnto him yea occupied in quite coÌ„trary things For whom the example of Christ him selfe doth not stirre vp exhort and moue who can bringe or stirre him vp vnto goodnes What would the leaues of wordes doe with their small noyce if these thundrings of the example of Christ doe not moue And surely for this cause Paule of purpose adioyned this word Lord saying Put ye on the Lord Iesus Christ as if he sayd count it no great nor burdenous thinge to stand and fight in this armour of light ye that are seruaunts behold your Lord who when he had no neede did notwithstaÌ„ding so wel valiantly vse this armour and fought in it for you And take no thought for the flesh to fulfill the lusts of it The Apostle in these few words hath noted two cares of the flesh One is naturall Lawfull care for the flesh whereby necessary foode and apparell is prouided for the body that it may liue and be able to sustaine his labour lest that it be by ouermuch abstinence weakened and made vnprofitable to worke Vnlawfull prouision care for the flesh The other care is ioyned with sinne when the body is prouided for to fulfill the lustes thereof and that it may be delighted this care the Apostle here forbiddeth for it ingendreth the workes of darkenes so to pamper and make of the flesh which is continually to be chastised that it may be obedient to the spirit and may not shake of the sitter like vnto an vntamed horse albeit that chastising is so to be tempered that the body notwithstanding may doe his dutie and beare the sitter For as the fodder the whippe and the burden belongeth vnto the asse so meat correction and worke vnto the seruaunt Ecclesiastic 33. He doth not say that thou shalt flea or slay the asse neither that thou shalt kill the seruaunt or cast him into prison so vnto the body the chastising and labour thereof is due and necessary foode is not to be withheld from it Paule him selfe sayth 1. Cor. 9.27 I tame my body and bringe it into subiection He sayth not I cast it into sicknes or I kill it but I subdue it to the spirit that it may serue and be obedient thereunto Moreouer these wordes to fulfil the lustes thereof Paule added because of two sortes of men whereof the first vnder a pretence of naturall necessitie doe satisfie their pleasure We are prone and ready to fulfill the lustes of the flesh and couer that practize vnder this false pretence We are so prone and ready vnto this that euen many of the Sainctes haue very much complayned of this euil and because of it haue oftentimes aboue measure afflicted their bodies for the flesh is so craftie and meruelous sutle to prepare delights for it selfe that no man can sufficiently takeÌ„ heede of it yea it is needefull that a man here doe neuer leaue to care and feare The other sort of men are those blind holy ones which thinke that the kingdom of God and the righteousnes thereof consisteth in meates and drinke and in chosen apparell and doe beside their owne worke regard nothing when they haue so fasted that they haue made their head diseased and their stomacke distempered Superstitious fasting abstinence froÌ„ meates 1. Cor. 8.8 and doe bring vnto their body some great infirmitie or sicknes they then thinke that they haue bene meruelous holy and haue wrought incomparable good workes But Paule sayth Meat maketh not vs acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse And Colos 2. he writeth thus much in effect Beware of the worshipping of Angells which hath a shew of wisedom because of humblenes and superstition whereby they spare not the body while they withdraw from it the measure of foode due vnto it bestowing nothing vpon it whereby it may be fedde This preposterous worshipping of Angells yea in deede superstition did so deceiue Gerson otherwise a notable man that he praysed the Charterhouse Monkes for that they did so constantly abstaine from flesh that euen when they were sicke they would eate none although they might preserue them selues euen from death thereby But what if God shall iudge them as killers of their owne body For there can be none at all either ordinaunce or order yea or vow contrary to the commaundement of God if there be any such surely it ought to be of no force eueÌ„ as if thou haddest vowed adulterie Necessary prouision must be made for the body Now God both here by Paule and elswhere hath commaunded that necessary prouision should be made for the body and hath forbidden that we should procure the death of it wherefore those thinges that are profitable to preserue it whether they be flesh or egges or any thing else must be giuen vnto it in what day or time soeuer whether it be the sixt or first day of the weeke whether it be Lent or after Easter in the meane season whatsoeuer orders lawes and vowes yea euen of the Pope being neglected For it is not lawfull for any man no not for the Angells to forbid any thing against the commaundement of God Howbeit this madnes proceedeth from that darkenes and blindnes wherby miserable men doe regarde the worke onely and thinke that they shall obtaine saluation through the greatnes and multitude of workes The true end of fasting But Paule willeth that our fastings and other chastisings of the flesh be the weapons of light whereby the workes of darkenes may be ouercome and not the body destroyed wherefore there ought to be no other vse among Christians of fastings watchings and labours As it is al one before God whether thou eate fish or flesh whether thou drinke wine or water whether thou weare redde or greene garments all these are the good creatures of God made vnto this ende that we may vse them haue regard only to this that thou mayst vse them with a meane and mayst abstaine thy selfe so much from them as shall suffize to ouercome the workes of darkenes Wherefore it is vnpossible that a common maner of this abstinence should be appoynted indifferently to all One common maner of fasting cannot be appoynted to all for the constitution of all mens bodies is not alike it is aboue measure to one which to an other is vnder measure one hath neede of much an

But this tentation doth not easily happen in these outward thinges as are bread apparell houses c. Thou mayst finde in deed some rash heads which for no cause do put their life goods good name in great daunger as they doe which goe on warfare of their owne accord which leape rashly into most deepe waters or goe voluntarily into other no small daungers Of whom Iesus the sonne of Syrach sayth Eccle. 3.27 He that loueth perill shall perish in it Whereof the Germanes haue a prouerbe Selfe do self haue what euery one followeth that he commeth vnto So is it almost vsuall that none are oftner drowned then they that are most exercised in swimming and none fal more perilously then they which vse to attempt hie matters We are seldoÌ„ brought to teÌ„pt God by not taking the vse of outward things which he hath giuen vs. But he shall be hardly founde which hauing a false and ouermuch confidence in God attempteth any such thing or vseth not the thinges present as bread apparell house and such like loking with perill while God prouide otherwise for him by miracle We read of a certaine Heremite who because he had vowed to take bread of no men brought him selfe into perill by hunger and so perished and vndoutedly went strait vnto hell because of that false faith and tempting of God which he learned no other where but of that deuill so that his madnes was altogither like that whereunto Satan here persuadeth Christ to wit that he shoulde cast him selfe downe from a pinnacle of the temple Howbeit thou shalt finde very few which doe follow this Heremite and doe differre to enioy corporall thinges present for that they hope that God will giue them other from heauen But in spirituall things which concerne the nourishment We are easily and often by the tentation of Satan brought to refuse the true spiritual foode of our soules and to seeke other contrary to the will and word of God not of the body but of the soule this tentation is wont to be both mighty and often In these God hath appoynted a certayne maner wherby the soule may be fedde nourished and strengthened both most commodiously and also most blessedly so that no good thing at all can be wanting vnto it This nourishment this strength this saluation is Christ our Sauiour in whom the Father hath most abundantly offered and giuen all good thinges But there are very few which desire him the moste parte seeke some other where whereby their soules may liue obtaine saluation Such are all they which seeke saluation by their works These are they whom Satan hauing sette on a pinnacle of the temple biddeth them cast them selues downe and they obey him They descende where as is no way that is they beleeue and trust in God yet so as they trust also in their owne works in which is no place at all for faith and trust no way or path vnto God wherefore throwing them selues downe headlong they breake their necke falling into vtter desperation Now Satan persuadeth miserable men vnto this madnes as also he persuaded Christ to cast him selfe downe from a pinnacle of the temple by places of Scripture peruerted and misapplied wherein workes are commaunded whereby he maketh them beleeue that the Angells shall keepe them that is that they shall be approued of God when as in deede they can by nothing so offend him as by that madde trust and confidence in workes For they acknowledge not that the Scripture doth no where require works without faith or that it doth euery where require a sound liuely faith from which works proceede We haue at large declared who are such namely incredulous hypocrites which are giuen to workes without faith which falsely boast of the name of Christians chalenging to them selues to be chiefe in the flock of Christ For this tentation must be in the holy citie Now these two tentations and the causes of them doe greatly differ In the former the cause why men doe not beleeue is neede and hunger for they are thereby moued to distrust God and despeire of his goodnes In the latter the cause why they doe not beleeue is ouermuch abundance for that miserable men are full of most plentifull and abundant treasure so that they loath it coueting to haue some other speciall thinge whereby they may procure the saluation of their soules So our case standeth ill in both respects If we haue nothinge we despeire and distrust God If we haue plentie of thinges we loath them and require other being then also voyde of faith Concerning the first we flie and hate scarsitie and seeke plentie concerning the latter we seeke scarsitie and flie plentie Howsoeuer God dealeth with vs we are not content our incredulitie is a bottomles pit of malice and vngodlines Againe the deuil tooke him vp into an exceeding high mouÌ„taine Tentation by vaine glory pleasures and delights of the world Here he tempteth with vaine glorie power of the world as by the wordes of the deuil doth plainly appeare who shewing Christ the kingdoms of the world offered them to him if he would worship him By this tentation they are ouercome which reuolt from faith that they may enioy glorie and power here or at least doe so temper their faith that they lose not these thinges In the number of these are all heretikes and troublers of the Church which do therfore either leaue or oppugne the sinceritie of faith that being exempted out of the common number they may be extolled on hie So we may place this tentation on the right hand as the first assaileth vs on the left For as the first tentation is of aduersitie whereby we are moued to indignation impatiencie diffidence so this third tentation is of prosperitie whereby we are prouoked to delights glory pleasures and whatsoeuer is excellent and delectable in the world The second tentation is altogither spirituall whereby Satan by deceit and meruelous secret suttlery goeth about to withdraw man from faith For whom he can not ouercome with pouertie scarsitie necessitie misery them he teÌ„pteth with riches fauour glorie delights power c so he assayleth vs on either side yea when he preuaileth by neither way he goeth about as Peter saith atteÌ„pteth all meanes that whom he can ouercome neither by aduersitie that is by the first tentation nor by prosperitie that is by the thirde tentation he may ouercome either by errour blindnes or false vnderstanding of the Scripture that is by the second tentation which is spirituall and therefore most hurtfull By which if he preuaile against any they are also ouercome both on the left side and on the right For whether they suffer such pouertie or enioy plenty of thinges whether they contend or yeelde vnto all thinges both is nothing while they are in errour either patience in aduersitie or constancie in prosperitie can be of no importance For in both euen heretikes

Christians were nowe without fight victorie due triumph ouer sinne being obtained wheÌ„ as rather it is a warfare and a continuall fight Where as therefore they do now sight and are in the campe it is no meruell if some flie away if some be wounded if some fal yea be euen slaine outright Warre is not made without perill and hurt if it be earnest warre As it becommeth Saincts This he addeth to his exhortation Christians are Saincts therefore must be pure not defiled with vncleannes couetousnes c. as a reason cause shewing why it lieth vpon Christians to take heede that they be not diffamed by these names For they are Saincts now it becommeth such to be chast bountiful ready to giue to teach and doe the same Thou seest here that Paul calleth Christians Saincts while they remain yet in this life are pressed with flesh blood from which nothing coÌ„meth but sinne which he doth vndoutedly not for their good workes but because of the sanctifying bloode of Christ as he witnesseth 1. Cor 6 But ye are washed but ye are saÌ„ctified but ye are iustified in the name of the Lord Iesus by the Spirit of our God Forasmuch therefore as we are Saincts it is meete that we should shew the same in our workes albeit we be as yet weake neuertheles we must daily endeuour to liue purely farre froÌ„ couetousnes to the praise glory of God the edifying of our neighbours euen that Heathen Neither filthines Al vnchast lewd words of bauderie Lewd vncleane and bawdy talke forbidden vncleannes lecherous matters he calleth filthines of which wordes aboundance is wont to be poured forth in Innes victailing houses in the time of eating drinking playing These the Grecians vsed very freely and accustomably more then others as their owne Poets other writers do sufficiently witnes But he especially reproueth here those lewde and wanton wordes which are spoken openly without shame which stirre vp wicked and vnchast thoughts and are cause of many offences especially being spoken amonge youth according to that saying 1. Cor. 15.33 Euill speakings corrupt good manners as the Apostle writeth to the Corinthians And if any Christians should be so careles of their tongue that such wordes should come from them such must be chastised of the Church and if they doe not amend they must not be suffered lest because of them the whole Church be ill reported of as though these things were either taught among ChristiaÌ„s or suffered to be vnpunished as it is wont to be among the Heathen Foolish talking prohibited Neither foolish talking Fables and other trifling speeches iests are called foolish talking which the Grecians also were wont to vse more then other nations being very witty to inuent such vaine speeches Of this sort are those tales which our women maidens are wont to tell spinning at the distaffe also the termes and verses of iuglers and such like fellowes and many common songes which are partly euen filthy partly containe other trifling and vaine things But especially it is vnseemely and vnconuenient for Christians to vse such foolish and trifling talke when they come togither to heare the word of God or to read and serch the Scriptures and yet notwithstanding almost euen such folly hapneth among them wheÌ„ many come togither For albeit they begin with serious matters neuertheles they are meruelous easily brought vnto trifles from earnest and holy matters to ridiculous and vaine speeches wherewith both the time is spent in vaine and better things are neglected So haue they bene wont certaine yeares hitherto at euery feast of Easter in the tyme of preaching to tel some ridiculous tale to stirre vp the people from sleepe They did not vnlike at the feast of the natiuitie of Christ vsing songes or carrolls wherein they sayd they made discourses of the birth and infancie of Iesus howbeit ridiculous meeter and wordes mouing rather laughter then deuotion as they called it Also they soong many fained fables of the wise men whom they made 3. Kings of the passion of the Lord of the punishmeÌ„t of Dorothea many other all which were nothing but foolish talking vain inueÌ„tions altogither vnworthy of Christians To the nuÌ„ber of these I might well adde those histories of Saincts which they call the legends and that flood of lies of miracles and pilgrimages to images and moniments of Saincts Masses and worshippings of Saincts indulgences and innumerable other not so much foolish as vngodly inuentions which in the assemblies of the Church were wont to be chiefly extolled in the pulpit which were so contrary to godlines that they deserue much rather to be called the wicked inueÌ„tions of Satan then foolish imaginations of meÌ„ For they did not as ridiculous lies are wont to do corrupt good maners onely of which Paule speaketh especially here but they did wholy ouerthrow faith and put out of place the word of God so that they did not only not beseme Saincts but did plainly abolish all Sainctes Those former therefore were fables and tales of men which are not beleeued neither esteemed any thing of but rather laught at although in the mean season they corrupt good maners withdraw Christians from serious matters and make them slack and slothful But these latter are deuilish fables which are beleeued for a truth and counted for serious yea and heauenly matters when as notwithstanding they be nothing els but fained deuises of Satan whereby he with his angells deludeth and mocketh vs. Neither iesting Hereby he vnderstandeth all pleasaunt speeches which they whom they call iesters are wont to vse to make men mery which by pleasaunt discourses and mery tearmes doe moue laughter stirre vp mens minds to mirth cheerefulnes which is wont to be vsuall in ciuill bankers and when ciuill companions meete togither This iesting the Heathen counted for a vertue especially Aristotle Iesting neither allowed nor vsed among Christians But Paul among Christians giueth it place among vices For Christians haue other speeches wherby they may recreat and cheere them selues in Christ which also do bring some profit with them although it easily hapneth that many Christians do offend oftentimes herein But they that are true Christians doe neuer praise it neither doe suffer that any should giue him selfe to this iesting and study to exceede therein but they reproue and prohibit him especially in the Church in the time of preaching and teaching For Christ hath witnessed Matth. 12.36 that we shall in the last day giue an account of euery idle worde It is meete in deede that Christians be an elegant amiable people but therewithall graue that there may be seene in them a seuere gentlenes and a gentle seueritie as the life of Christ is described vnto vs in the Gospells Things which are not comely but rather giuing of thankes This comprehendeth all idle words which want a proper name

vncleane couetous persons vncleanes couetousnes c. This our light witnesseth that for such things the wrath of God commeth vpon vnbeleeuers whom he calleth the children of disobedience and therefore can not abide to beleeue the word of God to giue them selues to the obedience of faith This Paule declareth 1. Cor. 10. by many examples where he sayth that a great part of the people was slaine for fornication of which deede is spoken also Num. 25. For violence also couetousnes and vncleannes the whole world was destroyed by the flood Wherefore a sufficient sharpe yea and a certaine vengeance abideth them that are infected with these wickednesses Now he calleth them the children of disobedience that is of incredulitie which is as much as if he had sayd of them that haue reuolted from the faith and haue renounced Christ Hereby therefore we see and learne that he that doth not approue his faith by workes is no better then a Heathen yea worse inasmuch as he hath renounced Christ and denied the faith once receiued For this cause therefore the vengeance and wrath of God shal come vpon them that are such as we Germanes do now trie vnto whom God sendeth abundantly the pestilence famine cruell warres Let men take heede they giue no eare to those deceiuers which with vaine words promise that those sinnes shal escape vnpunished Let those slacke and slothfull Christians beware who although they be not blinde Heathen but know well that vncleannes and couetousnes are sinnes and thinke or teach no otherwise do neuertheles liue wickedly resting vpon faith whereby they hope that they shall obtaine saluation without workes forasmuch as workes do not saue Yea albeit they verie well know that faith without workes is a fained faith and that worthie frutes and good workes must needes follow where a true and sound faith is yet notwithstaÌ„ding they liue securely in their synnes presuming of the grace and mercy of God nothing fearing God and his iudgement when as notwithstanding it is certaine that God doth require the mortification of the olde Adam and good frutes of good trees Although perhaps Paule speaketh not here properly of these but of theÌ„ which thinke and in vaine wordes teach that fornication couetousnes and such like are not synnes as the blynde Heathen did many do at this day vnder the name of Christians yet is it to be feared seing they liue no better then the heathen do be themselues fornicatours couetous persons that they shall feele the like vengeance of God with them yea so much more grieuous veÌ„geance as they doe know more certainly that those are synnes according to that saying Rom. 2 Thinkest thou this O thou man that condemnest them which do such thinges and doest the fame that thou shalt escape the iudgement of God after thine hardnes and heart that can not repent thou heapest vnto thy selfe wrath against the daye of wrath of the declaration of the iust iudgement of God c. Be not therefore companions with them For ye were once darkenes but are now light in the Lord walke as children of light So Peter also sayth that it is sufficient for vs that we haue spent the time past of our life after the lust of the Gentiles but from hence forth should haue nothing common with them but spend the rest of our life in the seruice and worship of God They which are not yet lightned by Christ are blinde and ignorant but they whom he hath lightened doe know both God their duty toward him When we were Gentiles we knew not that these were synnes we were so blynded through incredulitie and ignorance of God But after that we are made light in the Lord that is lightned by Christ we do not onely well vnderstand what God is and what he requireth of vs what synne and iniquitie is but are also able now to be in steede of light vnto others and to teach them those things which we haue learned Such Paul said the Philippians were that they shined as lights in the world in the middes of a naughtie crooked nation So before we were not onely darke but darkenes it selfe inasmuch as we were not onely ignorant and erred but did also bring other into the same darkenes both by wordes and deedes Let vs be thankefull therefore to him which hath called vs out of this darkenes into his meruelous light walking as the children of light which Peter also admonisheth vs to do For the fruite of the Spirit is in all goodnes and righteousnes and truth Forasmuch as he hath here spoken of light it had ben more agreable to haue added for the frute of light as the Latin editions haue then of the Spirit as it is read in the Greeke Who knoweth whether the greekes coppies were here chaunged vpon this occasion for that Paule in the Epistle to the Galathians entreateth of the frutes of the spirit But this skilleth litle Goodnes of the Spirit and of light are all one in this place Goodnes therefore is a fruite either of the Spirit or of light contrarie to couetousnes whereby a Christian man is good that is profitable and beneficiall to others Righteousnes ready to gratifie and do well to his neighbours Righteousnes being a frute of the Spirit is contrarie to couetousnes For it maketh that no man doth take awaye from an other that which is his either by violence either by craft or guile Truth but that he endeuour rather to giue vnto euerie man that which is his owne Truth is a frute of the Spirit contrarie to hypocrisie lying which requireth that a Christian be true and vncorrupte not onely in wordes but also in his whole life that he doe not glorie of the name of a Christian without workes that he be not called a Christian yet liue after the maner of the Heathen in fornication vncleannes couetousnes and other vices c. **** A SERMON OF D. MARTIN LVTHER WHEREIN IS DECLARED HOW GOD CARETH and prouideth for them that be his Luke 5. Verse 1. THen it came to passe as the people preased vpoÌ„ him to heare the word of God that he stood by the lake of Gennesaret 2. And saw two ships stand by the lake side but the fishermen were gone out of them were washing their nettes 3. And he entered into one of the ships which was Simons and required him that he would thrust of a litle from the land he sate down and taught the people out of the ship 4. Now when he had left speaking he said vnto Simon lanche out into the deepe let downe your nettes to make a draught 5. Then Simon aunswered and sayd vnto him Maister we haue trauailed sore all night and haue taken nothing neuertheles at thy word I will let downe the net 6. And when they had so done they inclosed a great multitude of fishes so that their net brake 7. And they beckened to their

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 visitatioÌ„ 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 IerusaleÌ„ 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

Noe Abraham yea and of all the faithfull Fathers they would profit me nothing The Priest and Leuite saw that miserable man lie wounded but they could not helpe him any thinge they saw him lie halfe dead but what was that to the purpose they could not giue him any remedy The holy Fathers sawe men drowned and plunged in synnes euen vp to the eares they also felt the sting and anguish of synne but what could they doe hereunto they could make the case worse and not better And those were the preachers of the Lawe which shew what the world is namely that it is full of synne and lieth halfe dead and can not euen any whit helpe it selfe with his strength reason and free will But Christ is that true Samaritane Christ the true Samaritane which helpeth the wounded man Oyle who is touched with as great care of that miserable man as of himselfe Neither doth the Samaritane call him vnto him for he hath no merit but enioyeth the meere grace and mercy of Christ who byndeth vp his woundes and hauing great care of him poureth in oyle and wine that is the whole Gospell He poureth in oyle when grace is preached when it is sayd beholde O miserable man this is thy incredulitie this is thy condemnation thus art thou wounded and sicke but abyde I will shew thee a remedy for all this Behold ioyne thy selfe to this Samaritane Christ the Sauiour he will best helpe and succour thee and beside him nothing The nature of oyle as he know is to make soft and mollifie so the sweete and gentle preaching of the Gospell maketh my heart soft and tender toward God and my neighbour so that I dare bestow my body and life for Christ and his Gospell if God and neede so require Wine Sharpe wine signifieth rhe holy crosse or affliction which forwith followeth Neither is there any cause that a Christian should looke farre about and seeke the crosse for it sooner hangeth ouer his head then he is aware of as Paul witnesseth 2. Tim. 3 All that will liue godly in Christ Iesus shall suffer persecutioÌ„ This is the cognisance and badge of this king He that is ashamed of this cognisance pertaineth not vnto him Moreouer that Samaritane putteth this wounded man vpon his owne beast this is our Lord Iesus Christ who beareth vs we ly vpon his shoulders vpoÌ„ his necke body There is scarce a more amiable comfortable historie in the whole Gospell then where Christ compareth himselfe to a shepeheard which carieth againe the lost sheepe vpon his shoulders vnto the flocke The Inne whereunto the wounded maÌ„ is brought the host to whom he is committed The Inne is the state of Christianitie in this world wherein we must abide for a litle time The host is the ministers preachers of the worde of God and of the Gospell whose charge is to haue care of vs. This therefore is the summe The kingdome of Christ is a kingdome of mercy and grace where is nothing els but alwayes to be borne and to beare Christ beareth our defects and infirmitie he taketh our synnes vpon himselfe and beareth our fall willingly we daily lie vpon his necke neither is he wearied with that bearing of vs. It is the dutie of the preachers of this kingdome to comfort consciences to handle them gently to feede them with the Gospell to beare the weake to heale the sicke Moreouer they ought fitly to applie the worde according to the neede of euerie one This is in deede is the dutie of a true Bishop and preacher not to proceede by violence and iniurie as it is the custome of our bishops at this daye which vex torment and crie out goe to goe to he that will not willingly shal be compelled to doe it against his will We must in no wise doe so But a Bishop or preacher ought to behaue himselfe as a healer of the sicke who dealeth verie tenderly with them vttereth verie louing words vnto them talketh very gently with them and bestoweth all his endeuour about them The same must a Bishop or minister of any particular parish do and thinke no otherwise but that his bishoprike or parish is as an hospitall wherein are such as are combred with diuerse and sundrie kyndes of diseases If Christ be thus preached then faith and loue come togither which fulfill the commaundemeÌ„t of loue Now forasmuch as the knowledge of the Lawe and the Gospel and of the difference betweene them is verie necessarie I will intreat of them somwhat more at large Of the Lawe and the Gospell I haue verie ofteÌ„ admonished your brotherly charitie The wlole Scripture diuided into the Lawe the Gospell that the whole Scripture deuideth it selfe into two parts into the Lawe and the Gospel The Law is that which teacheth what we must do what the will of God requireth of vs. The Gospell teacheth where that is to be receiued which the Lawe coÌ„maundeth Euen as if I seeke to take phisicke it is one art to tell what the disease is an other to minister that which is good and wholesom to remedie it So standeth the case here The Lawe reuealeth the disease the Gospell ministreth the medecine Which is manifest eueÌ„ by the text whereof we haue already intreated The Lawyer commeth and being verie desirous of eternall life asketh what he must do The Lawe declareth it vnto him saying The office of the Lawe Thou shalt loue the Lord thy God with all thine heart with all thy soule with all thy strength and with all thy minde and thy neighbour as thy selfe He that readeth these workes after a bare and sclender sort onely as this Lawyer did vnderstandeth them not We must pearce into the Lawe and euerie one behold his face and heart therein God must be loued of me from the bottom of my heart Againe I must loue him with all my soule that is from the depth of my soule so that I throughly feele in my selfe that I loue him For to loue with the soule signifieth in the Scripture such loue as a yong man beareth toward a mayd which he feeleth throughly in his minde Moreouer with all my strength that is with all my members Also with all my mynde that is all my senses cogitations thoughts must be directed vnto God Now I finde in my selfe that I do none of these For if I must loue God with all my heart soule strength and minde it is requisite that myne eyes shew no angrie twinckling or motioÌ„ that my touÌ„g speak no angrie word that my feete handes eares c. shew no signe of wrath that my whole body euen from the crowne of the head to the soles of the feete all things belonging thereunto do walke in charitie be as it were rauished with loue and pleasure toward God alwaies serue worship him Wherfore who is he which by the pleasure loue of vertue is chast righteous there caÌ„ not

did Iesus againe after he was come out of Iudea into Galile AN excellent example of faith is set forth in this text of what sort it is of what nature and qualitie namely that it is not a resting or idle thinge but liuely and voyd of idlenes A true fayth is not idle but increaseth more and more which goeth not backe but proceedeth on and still more and more increaseth Which if it be not done it is no faith but onely a dead opinion of God in the heart For a true and syncere faith which the holy Ghost poureth into the heart can not be idle which I say for this cause that no man be therefore secure albeit he hath obtained faith neither that he stay there It is nothing to beginne vnlesse we increase by continual going forward and come to greater knowledge of God For on the contrarie side it is the nature and qualitie of our aduersarie Satan not to be idle as S. Peter sayth Satan sleepeth not but goeth about as a roring Lion seeking whom he may deuoure If so be that the Deuell is neither idle neither sleepe commeth vpon him neither shall it be meete for a Christian to be idle or put his handes in his bosom forasmuch as he hath the Deuell his enemie who is stronger then himselfe for he is called the prince of the world as it is mentioned in the Epistle appointed to be read in the Church on this day Ephes 6.12 VVe wrestle not against flesh and blood but against principalities against powers against the worldly gouernours the princes of the darkenes of this world against spirituall wickednesses which are in hie places This prince gouerneth the world furiously and fiercely rageth and can not suffer the prosperous succes of a Christian Neither is it for his profit to be suffered of him for an entrie being made hereby his kingdome is burst into and his net torne in peeces out of which as much as he is able he suffereth no Christian to escape Moreouer when the fire of faith is kindled and the flame fostered and Satan trieth and marketh that by and by he practizeth deceit against it for he knoweth how much hinderaunce his kingdome shall take thereby wherefore as earnestly as he can euen with all his power he defendeth his kingdome laboureth to keepe all in obedience to him True Christians are not free from teÌ„tatioÌ„ for the deuel beÌ„deth his force especially against them Wherefore it is most certaine that when a Christian hath begon to beleeue by and by tentation and persecution will assaile him Which if it come not to passe it is a signe that his faith is not yet sound and that he hath not as yet truly receiued the Gospell For wicked Satan hath a verie sharpe sight he by and by spieth out where is a true Christian wherefore he applieth himselfe wholy vnto this that he may enforce him to fall and may besiege him and assaile him on euerie side for he can not suffer that any should reuolt from his kingdome It is perilous therefore for a man to beleeue for the Deuill is ready that he may set vpon him and ouerthrowe him which sometime chaunceth euen to verie holy men which vnderstand the word of God well The Saincts of God doe sometimes fall eueÌ„ grieuously when they stand vpright and thinke themselues safe that priuie wicked fende commeth vpon them by litle and litle and wrastleth with them so longe till he ouerthrow them and cast them to the earth Set before thine eyes Moses and Aaron who were guides of the Iewes they had an excellent fayth when they brought the people out of Egypt and all the people in fayth passed through the redde sea death the wide wildernes and many other meruelous thinges whereby they shewed their fayth but at the last they fall grieuously they feare that they shall perish with hunger Is it not a thinge most miserable that by so great signes they shew their faith they goe into death and through death wrastle with it and ouercome it and yet while they thinke them selues surest they fal and suffer themselues to be ouercome of the belly murmure against God and are so grieuously tempted that they fall all togither Wherefore it is not certaine and sure if one begin to beleue and doth not alwayes more and more increase in faith Yea that godly man Moses who had so great and so strong a faith did fall also when as he should bring water out of the rocke with a staffe he douted and talked thus to the people Come let vs see whether we can bring water out of the rocke That good Moses which had shewed so many and so great signes falleth into reason and carnall vnderstanding fearing lest the incredulitie of the people would hinder so great a miracle signe But it had behoued him to cleaue fast to the word of God and to thinke it higher greater stronger and mightier then the vnbeleefe of the people that great man was tempted he stumbled and was ouerthrowne We haue like examples in the newe Testament Let him that thinketh he standeth take heede lest he fall Peter was hardie and firme in faith when he beheld Christ vpon the water he sayd vnto him with a strong faith Lord suffer me to come vnto thee committing him selfe to the water euen as to the ship he thought assuredly that the water would beare him Then was there an excellent faith in Peter and great courage which durst commit him selfe wholy vnto death in the middest of the sea reposing his hope freely boldly in Christ But when he thought him self most safe a storme and tempest ariseth he forgetting the word suffereth his faith to faile and he him selfe also falleth suffering Satan to plucke faith out of his hart Faith truely is a subtill and delicate thing a small thing maketh vs to stumble and fall Satan is alwaies watchfull and circumspect and doth by by obtaine his purpose if we doe not diligently watch How earnestly did the common people followe Christ they thought that he was a Prophet and did so cleaue vnto him and so defend him that the Princes of the people were made astonied neither durst they so much as lay hand on him But when they apprehend him proceede against him fasten him to the crosse the people forsake him all that they may and come no more at him A Prophet is present and no man any more assisteth him but they rather crie out against him crucifie him crucifie him and that which is most detestable of all his owne Disciples reuolt from him What is become now both of their faith and holines So is it at this day in our time at the first when the Gospell began to shine the preaching thereof was acceptable and pleasant then many seemed willing to embrace it but when Munkes sacrificing Priests Nunnes c. began to be spoken against and the Masse to be confuted all a meruelous

this prayer he shewed his faith which faith being perceiued the Lorde could not but graunt his desire wherefore rising forthwith he went with him in this going this historie of the woman came to passe which had bene diseased of an issue of blood twelue yeares as we haue now hearde When therefore the Lorde was entred into the Rulers house he sawe the minstrells and the multitude making noyse which were there according to the lawe of Moses and did sounde the trumpet and pipes as in our cuntrie they ringe the bells to gather the people togither But he commaunded the multitude to go forth saying The child is not dead but sleepeth And they laught him to scorne and mocked him Which giueth vs to vnderstand The preaching of the Gospell is contemned and counted foolishnes of the world that when it is preached that Christ is he which saueth that our works preuaile nothing then the world can not conteine it selfe but that it scorneth mocketh for it can not be persuaded that Christ doth helpe and succour euen as this people without all dout sayd after this sort Beholde what an excellent Maister and a goodly Phisitian he is what could he haue holpen which knoweth not yet what it is to sleepe and what to be dead This title must needes remayne to the Gospell in the world that the preaching thereof is counted foolish and contemptible For Satan can not abide that honour should be giuen to this Gospel before the world for it bringeth but smal commoditie to his kingdom which forasmuch as he perceiueth full well he practizeth all craftes and wiles that he may either altogither hinder it or at the least make it to preuaile litle with them that be his whose hartes he hath wholy blinded and possessed that the light of the glorious Gospell of Christ shoulde not shine vnto them as S. Paule sayth 2. Cor. 4. Neither yet can it be that this preaching of Christ should not be frutefull forasmuch as it is not vttered in vaine for albeit it be receiued but of a few that doth not greatly skill When therefore Satan perceiueth any thing to be taken from him and that that preaching is ordained plainly against his kingdom Satan a most grieuous enemie to the preaching of the Gospell he doth without delay pursue it contemne it and assaile it on euery side that euen now he is fierce and rageth in the whole world For the Gospell of Christ ouerthroweth whatsoeuer the world and Satan delight in and whatsoeuer to the worlde seemeth most holy goodly For the worlde imagineth to it selfe such a God as hath regard to our good workes and will be pleased with the erecting of Masses and vigiles for them that are departed with Rosaries as they call them habit shauing and whatsoeuer other trifles are vsed in the Papacie Now if there come any which bringeth the Gospell and inueyeth against these vaine toyes of the Pope and sayth that they are nothing worth but are meere delusions inasmuch as they are repugnant to Christ and the Scripture he is counted a most wicked felow and therefore must be punished he is reproued as an heretike and a seducer of the people so that they burst forth into great wordes and say wilt thou gouerne all the whole world doost thou thinke thy selfe the wisest man that is and were our forefathers foolish and without all vnderstanding many holy men haue done these workes and haue preached of them and wilt thou come and turne them all to nothing thou shalt not doe it Then rage and furie beginneth yea persecution slaying and murdering and the Deuill will seeme to haue a iust cause howsoeuer the matter goeth Thus much shall suffize at this time concerning this text Now ye must take especial heede that out of the Gospells ye learne throughly how all things consist in the onely person whose name is Christ and lay vp this in the depth of your hart that a Christian hath his name of Christ For I know how much it auaileth both in tentation and in aduersitie to hold that fast Let vs now by prayer call for the grace of God that at the last we may with most earnest zeale and harty affection embrace true Christianitie Amen **** A SERMON OF D. MARTIN LVTHER VPON THE GOSPELL ON SAINCT THOMAS DAY CONCERNING THE VVORKS VVHICH Christ hath wrough for vs wherin is contained a most sweete consolation against the Law Sinne Death and Satan Ioh. 20. Verse 24. THomas one of the twelue called Didimus was not with them wheÌ„ Iesus came 25. The other Disciples therfore sayd vnto him we haue seene the Lord but he said vnto them Except I see in his hands the print of the nayles and put my finger into the print of the nayles and put mine hand into his side I will not beleeue it 26. And eyght dayes after agayne his Disciples were within Thomas with them TheÌ„ came Iesus when the dores were shut and stoode in the middes and sayd Peace be vnto you 27. After sayd he to Thomas Put thy finger here and see myne handes put forth thyne hand and put it into my side and be not faithles but faithfull 28. Then Thomas aunswered and sayd vnto him Thou art my Lord and my God 29. Iesus sayd vnto him Thomas because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued The summe of this Gospell 1 THomas doth not beleeue that Christ is risen from the dead but when he seeth and feeleth him 2 The Disciples beleue not without manifest signes But blessed are they that haue not seene but doe beleeue the word onely 3 It is a great matter to know Christ God and man He which attaineth to this knowledg of Christ feareth neither sinne nor death neither the deuill nor hell briefly he is quiet from all anguish tentation For he hath a greater and mightier then he which is in the world as Iohn sayth in his first Epistle chap. 4. The exposition of this Gospell I Know nothing more certaine concerning S. Thomas then that which this Gospell mentioneth of him Other things which are written of him in the booke of Legends are most impudent lyes And albeit they were partly true yet haue they no authoritie neither make vs any thing the better Wherfore we will leaue them vntouched speake something of this Gospel which shal be more profitable necessary for vs then all those Legends The former part of this Gospell fell out about the euentyde of the Passeouer when two had returned from Emmaus shewed vnto the other Disciples that the Lorde was risen againe The latter part fell out the eight day after the Passeouer It is meruelous how comfortable this Gospell is shewing vnto you the frutes of faith namely peace and ioye as Paule sayth Rom. 5 being iustified therefore by faith we haue peace toward God through our Lord Iesus Christ But now we will entreat in few wordes

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