Christians were nowe without fight victorie due triumph ouer sinne being obtained whē as rather it is a warfare and a continuall fight Where as therefore they do now sight and are in the campe it is no meruell if some flie away if some be wounded if some fal yea be euen slaine outright Warre is not made without perill and hurt if it be earnest warre As it becommeth Saincts This he addeth to his exhortation Christians are Saincts therefore must be pure not defiled with vncleannes couetousnes c. as a reason cause shewing why it lieth vpon Christians to take heede that they be not diffamed by these names For they are Saincts now it becommeth such to be chast bountiful ready to giue to teach and doe the same Thou seest here that Paul calleth Christians Saincts while they remain yet in this life are pressed with flesh blood from which nothing cōmeth but sinne which he doth vndoutedly not for their good workes but because of the sanctifying bloode of Christ as he witnesseth 1. Cor 6 But ye are washed but ye are sāctified but ye are iustified in the name of the Lord Iesus by the Spirit of our God Forasmuch therefore as we are Saincts it is meete that we should shew the same in our workes albeit we be as yet weake neuertheles we must daily endeuour to liue purely farre frō 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 Christiās or suffered to be vnpunished as it is wont to be among the Heathen Foolish talking prohibited Neither foolish talking Fables and other trifling speeches iests are called foolish talking which 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 whē many come togither For albeit they begin with serious matters neuertheles they are meruelous easily brought vnto trifles from earnest and holy matters to ridiculous and vaine speeches wherewith both the time is spent in vaine and better things are neglected So haue they bene wont certaine yeares hitherto at euery feast of Easter in the tyme of preaching to tel some ridiculous tale to stirre vp the people from sleepe They did not vnlike at the feast of the natiuitie of Christ vsing songes or carrolls wherein they sayd they made discourses of the birth and infancie of Iesus howbeit ridiculous meeter and wordes mouing rather laughter then deuotion as they called it Also they soong many fained fables of the wise men whom they made 3. Kings of the passion of the Lord of the punishmēt of Dorothea many other all which were nothing but foolish talking vain inuētions altogither vnworthy of Christians To the nūber of these I might well adde those histories of Saincts which they call the legends and that flood of lies of miracles and pilgrimages to images and moniments of Saincts Masses and worshippings of Saincts indulgences and innumerable other not so much foolish as vngodly inuentions which in the assemblies of the Church were wont to be chiefly extolled in the pulpit which were so contrary to godlines that they deserue much rather to be called the wicked inuētions of Satan then foolish imaginations of mē For they did not as ridiculous lies are wont to do corrupt 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
crucified but Peter admonisheth him to be of a good there and setteth before him the precept of charitie saying Maister pitie thy selfe there againe he doth earnestly and sharpely blame and rebuke his admonisher and sayth Get thee behinde me Satan thou vnderstandest not the thinges that are of God but the thinges that are of men And in a summe he is most impatient of all lawes wherewith they deale with him he will be most free from all commaundements and acknowledged to be the Lord of them He alway giueth such aunswers as with which he represseth the exactors neither wil he keepe any law as though he were compelled to do it Contrariwise when he doth any thinge of his owne accorde then no law is so litle or so light whereunto he doth not willingly obey and doth much more then it requireth Wherefore there can none be founde more gentle and seruiceable then he if he be vrged with the controlement or exaction of none Moreouer he doth so farre humble him selfe Christ humble and seruiceable Matth. 20.28 that he washeth the feete of Iudas which betrayed him according as he him selfe speaketh of him selfe I came not to be serued but to serue others c. which is manifest to them that consider his life howe he walked abroade in Iudea Samaria Galile and in the night stept on the ground fasted forty dayes and tooke no rest at all but patiently sustained so much labour that they feared lest he should be rauished in minde or finally bringe some hurt to his body He doth all thinges that he can but that he refuseth to be compelled and suffereth no lawes to be prescribed vnto him which if any set before him he most stoutely resisteth and striueth against them So he is both of a most stoute and of a most milde spirit Christ both of a most stout and also of a most mild spirit neyther is there any more stoute nor more seruiceable then he whoe can abide to doe none of those thinges that are exacted of him and neuertheles doth all thinges euen most aboundantly and as it were ouerfloweth with a floud of good workes and watereth all thinges no man commaunding him or by way of controlement exacting and requiring any thinge of him but he beinge permitted to doe voluntarily and of his owne accord These thinges are done for our example that we may learne what a true Christian man is after the spirit lest we iudge him according to the lawe and according to our owne wisedom and vnderstanding For Christ is therefore our Lorde that he may make such men of vs as he is him selfe And as he can not suffer him selfe to be tied and bound with lawes but will be Lorde of lawes yea and of all thinges so also ought not the conscience of a Christiā to suffer them For we are so much made free by Christ The conscience of a Christian must not be bound with lawes that our conscience may know nothing cōcerning any law whose iudgement controlement it may abide to suffer Neither ought we any otherwise to be affected according to the state of the inward conscience then if no lawe had bene giuen or made yea as if neither x. cōmaundements nor one either of God or of Bishop or of Cesar were giuē to vs that we may plainly say I know nothing of any law neyther wil I know any thing For in that state and condition wherein we Christians are our workes the workes of all men doe cease yea and all lawes also For where there is no worke neither can there be any law requiring a worke and saying this thing was to be done of thee this to be left vndone But we through Christ are wholly free from all workes and righteous by meere grace and mercy whereby we liue onely before God And this is our treasure whereby we are Christians and liue and stand before God For how we ought to liue in outward conuersation to wit in fleshe and blood before the world it doth nothing pertaine vnto this place A Christian must not suffer his cōscience to be held captiue of any lawe Wherefore a Christian must learne so to rule his conscience that he suffer it not to be held captiue or entangled with any law But whosoeuer will bind and hold it with any law let him stoutly and boldely striue there against and doe as he seeth Christ doe here and else where where he vseth so great stoutnes and earnestnes of minde that no Moses or Exactor of the lawe can preuaile any thinge with him although otherwise he be most humble most sweete and gentle of all men Howbeit this art is aboue measure high and excellent which none but he vnderstandeth whereof he is the Maister who knoweth howe to appease all lawes and teachers of lawes We of our selues are not able to pacifie and appease the lawe We are not able to doe so For the Deuill mightely assaileth vs and as often as he setteth vpon the conscience of man he driueth him to that point that he entreth disputation with him what he hath done or not done Then such a disputation beginneth as wherein is debated of our sinne and righteousnes euen then man is brought into a daungerous case and into the myre where be sticketh neither can he escape or rid him self out but is forthwith deeper and deeper plunged in For he is laden with a heauy burden which he is not able to beare wherefore he walketh musing gnawing consuming his minde neither can he get any quietnes thereof Which I doe plainely feele in my selfe neither can I wrastle out and deliuer my selfe by any trauell although I labour alwayes assaying all meanes to escape out of this goulfe that I may aunswere the lawe and obtaine so much that it may keepe silence and say now at length thou hast done so much wherewith I am constrayned to be content But all endeuour and study is in vayne for such a deepe pit and daungerous goulfe it is out of which no man is able to escape although he ioyne the helpes of all men to him self as they can beare me witnes which haue made triall hereof and doe as yet daily trie it The cause is our nature which will haue to doe with workes and lawes and heare what they say and followe them that say Why doth he eate with Publicanes and sinners if he did eate and drinke with vs he should do wel Also why do thy Disciples plucke the eares of corne on the Sabbath day c. with whom it will haue to do so long til the law sayth now thou art righteous For it can attaine to no higher vnderstanding then that the doctrine of the law is the chiefest doctrine and that the righteousnes thereof is the best life before God In it it continually remaineth so captiue yea and bound neither can it by any meanes deliuer it self out of this prison being not able to pacifie and appease the law that it
be that he will suffer them to be bestowed on him and pray vnto God for him so I may enioy peace and haue no trouble or contention with any man and perhaps I may so profit him that he wil change his life vnto the better and amend Otherwise surely loue being diuided or separated I haue more bitternes and sorrow by them whom I hate then I haue ioy and profit by them whom I loue and keepe companie with And this is sayd to trouble the fountaine or water from whence pure loue can not flowe As it is certaine that the Iewes also did against whom Paule speaketh in this place for they loued them onely of whom they were loued whereby they defiled the synceritie of loue with mans affections and therefore their hart could not be pure But whereby is the hart purified I aunswere Wherby the hart is purified it can not be purified by any other thing better then by that soueraine puritie which is the word of God Receiue that into thy mind and order thy life according to the rule thereof and thy hart is purified As in this place see thou set the word before thee Thou shalt loue thy neighbour as thy selfe follow that which it commaundeth and by and by thou shalt see whether it purgeth clenseth whatsoeuer desire there is in thee of thyne owne profit or whatsoeuer loue of thy selfe For commaunding thee to loue thy neighbour it maketh exception of none either friend or foe Albeit some man be euill and hath bene oftentimes iniurious vnto thee notwithstanding he doth not therefore lose this name that he is not to be called thy neighbour but neuertheles remaineth thy fleshe and blood and is comprehended in these wordes thou shalt loue thy neighbour c. Therefore I say if thou shalt consider him and so behaue thy self toward him as the word teacheth thee then is thy hart made pure and loue sincere so that thou makest no false difference of persons neither otherwise considerest him then an other which is good and one of thy familiars In deede we can not deny this to be true that an honest man is more worthy to be loued vnto whome also euery one doth more willingly applye him selfe by nature then vnto the conuersation of wicked men whose familiaritie there is no good man that doth not abhorre howbeit flesh and blood is the cause that true and Christian loue is not among vs. For a Christian must not deriue his loue from the person as the world doth as some yong man seeing a maide is in loue with her because of her fayrenes and beautie and a couetous man taketh his loue and desire of his money a Lorde or Prince of honour and power c. For all such loue is sayd to be feyned and proceeding not from whence it ought cleauing to the good thinges wherewith he seeth the person adorned neither doth it continue any longer then that which he loueth continueth and as long as he may enioy it True loue But true loue ought to be such as floweth out of a continuall fountaine and proceedeth from the bottom of the hart as a fresh and continuall water alwayes springing forth which can not be stopped and is neuer dryed vp This loue sayth after this sort I loue thee not for thy honestie or dishonestie for I doe not deriue my loue from thy honestie as from a strange fountaine but out of myne owne fountaine that is out of the word of God which is planted in my hart which commaundeth me to loue my neighbour From hence loue plentifully floweth open to al which haue neede thereof watering all both friendes and foes yea chiefly prepared and ready for foes inasmuch as they haue more neede that they may by my meanes be brought to amendement I praying for them and doing according to my abilitie that which I am able that they also leauing their euill wayes may be deliuered from sinnes and the snares of the Deuill And this is sayd to be loue flowing from the hart and not deriued from without for he that is endued with such loue findeth no such thinge in him whom he loueth from whence he should deriue it But because he is a Christian because he layeth hold on the word which is altogither pure by it selfe by the power of it his hart also is made pure and replenished with true loue Whereupon he poureth forâ—h the treasures of his loue toward euery man neyther is he moued or turned awaye with the person of any whether he be good or euill Behold thus should they preach which will rightly teach loue required of the lawe whereof our bablers knowe nothing neither haue any regard thereof albeit they talke many thinges of the lawe and dispute much of loue They doe not see no they doe not so much as once thinke that loue must be such that it flow out of the hart that the fountaine must be first pure and cleare This neuer descendeth into their hart although they heare read and teach many things of it They are occupied with very vncertayne and vnprofitable cogitations yea rather with dead dreames Wherefore whatsoeuer is preached of workes and of a good life True good workes that onely is well done which proceedeth from the worde of God a pure hart and a true faith This thou mayst see in all states how euery one ought in his calling to doe the office inioyned him and exercise the workes of loue A seruaunt labouring thinking no more then thus My Lorde or Maister payeth me my wages for which onely I serue him otherwise I would not vouchsafe to looke vpon him c hath not a pure hart for he doth not serue but for a peece of bread or for his hyre which being taken away his seruice also ceasseth How a good seruaunt ought to be affected But if he were a right true Christian he would rather be thus affected I will not therefore serue because my Maister payeth me wages because he is honest or vnhonest c but therefore Ephes 6.5 because the word of God doth thus speake vnto me Seruaunts be obedient vnto your Maisters as vnto Christ c. This seruice proceedeth of it owne accord out of the hart which layeth hold on the word and greatly esteemeth it saying I wil serue my Maister and take my wages but this shal be the chiefest thing for which I do this seruice that I may serue my God and Lord Iesus Christ who hath layd the condition and state of a seruaunt vpon me which I knowe doth please him in me c. Here thou seest a true worke proceeding out of a pure hart So also let a Lord or Prince and they which haue the charge of gouerning the common weale thinke thus God hath committed vnto me the office of a Magistrate that I should be a ruler now if I will haue regard vnto this onely that I may enioy my dignitie riches and power it is
into the fire or slayne with the sworde the number of Christians would be greater amonge vs. Wherefore this is a comfort vnto vs The comfort of Christians in tentation if we at any time be tempted that Christ is ready to helpe vs reigneth among vs yea he is so neare vnto vs that alwaies through him we may ouercome as long as we beleeue and trust in him Howbeit when we are touched with no aduersitie he doth litle or nothing but when we are fought against and oppressed he is present and bringeth all our enemies to confusion We haue moreouer to learne here that they which are wise mightier then other The most wise mighty of the world doe oftentimes striue most against God which are endued with the chiefe giftes of vnderstanding and nature more then other which excell in greater industrie learning and readier caâ—â—citie then other which are fit to ouersee other and can gouerne all thinges best that they I say doe many times most of all other resist God and faith trust more to their owne strength and reason then to God For they are caried so farre by their venimous nature that they neither can nor will vse those things to the commoditie and profit of their neighbour but trusting to their owne giftes and abilitie they hope that now they shall obtaine this now that neither doe they thinke that they shall haue neede of Gods helpe also thereunto As it appeareth here in the Pharisees and Scribes who were certaine as they supposed that if they so set vpon the Lorde it could not be but that they should then entangle him For it is vnpossible thought they that he should here escape vs we shal here hold him as it were falne into a net whether he affirme or deny that tribute must be giuen Marke moreouer how subtle and peruerse that wit of mans nature is The nature of man vntill he be regenerate by the spirit of God is wholy corrupt and vnpure which is here very liuely set forth There is nothing els in man but wickednes delusion guile deceits lying fraude and all kind of euill yea of nature man is but lyes and vanitie as the 116 Psalme sayth We must not trust any man in any thinge doe not perswade thy selfe that any man speaketh the truth vnto thee for whatsoeuer man speaketh it is a lye Why so The fountaine or springe head that is the hart is not sincere wherfore neither can the riuers be pure And for this cause the Lord doth commonly call men the generation of vipers and broode of serpents Is not this a goodly title of man Let any man nowe goe and glory of his owne righteousnes strength or free will Before the world in deede some man may be and gloriously appeare goodly righteous and holy but there is nothing els but a generation of vipers and broode of serpents and that especially in those that seeme most excellent most pretious most wise of greatest vnderstanding If thou go through euen all the histories of the Greekes Iewes Romanes thou shalt find the best and wisest Princes of all which haue gouerned the affayres of their Empire prosperously thou shalt find them I say to haue thought nothing of God but onely trusting to them selues to haue acknowledged nothinge as receiued from God Hereupon it is gathered that the lesse a man excelleth in wisedom before the world so much lesse doth he commit against God For they that excell in counsell and authoritie before the sight of the world doe for the most part deceiue and lye more then others thinking that if they dealt by delusions and deceit their fraude iniquitie is not perceiued for they can after a prety sorte cloke their craft and subtiltie But the holy Ghost hath a most cleare bright sight which they can not auoyde but they shall be espied The Scripture doth often times call such lyons wolues beares swine and cruell beastes inasmuch as they rage and deuoure and consume all thinges with their fraude and deceit Wherefore in the old Testament the Iewes were forbidden to eate of certaine beastes as of those already rehearsed and of others for this one cause especially that it should be a type and example to vs wherby we might perceiue that there are some meÌ„ which are strong mighty rich witty learned skilfull and wise which are to be auoyded and eschewed as a certaine vncleane thing and as such as seduce and deceiue others with their fayre shew might and wisedom For neither shall they be counted for such neither will any man thinke them to be such as doe so much as thinke any euill in their hart much lesse doe it Wherefore thou must put no trust confidence in any man trust not vnto him for he will deceiue thee wherein soeuer he is able Againe if thou trustest man thou art against God in whom thou puttest not thy trust It is written in the 17 chapter of Ieremie Cursed be the man that putteth his trust in man and Blessed is the man that putteth his trust in the Lord. Some man may now say How shall we doe then An obiectioÌ„ One man must haue dealing with an other otherwise howe can the life of man continue We must buy we must sell we must vtter and chaunge our wares with men Now if one should not trust an other the whole trade of mans affaires should be in perill yea and perish I say that no man can deny The aunswer but that there must be mutual dealings among men and that one doth neede the helpe and trauell of an other But this I will haue that whatsoeuer dealing thou hast with men either in buying or selling thou count it for a thinge vncertaine which thou must neither trust nor build vpon it For this is certaine as soone as thou shalt trust to man he will seeke to deceiue thee forasmuch as the nature of man as it is of it selfe can doe nothing but lye and deceiue Yea all thinges in man are vncertaine both his works and words there is nothing in him but lightnes and vnconstancie We must put all our hope and trust in God onely which thou mayst boldly beleeue to be true Wherefore all our hope and confidence must be reposed in God alone and after this sort we must say Lorde giue thou me grace that I may direct order my life my soule my body my substance and goods and whatsoeuer is mine according to thy diuine will for I beleeue in thee I trust in thee doe not thou forsake me in so perilous dealing with this or that man I put no trust in man If thou knowest that it is good for me make him to deale faithfully with me if thou knowest that it will be to my hinderance and hurt helpe me to auoid it for thy will onely pleaseth me which I wish alwayes to be done As soone as thou thinkest in thy mind He is a good man and
requiring him selfe to be counted for a rule whereunto the rest ought to apply and order them selues An old Interpreter translateth it modestie which if thou vnderstand it aright and not for the onely moderation temperancie of meate and apparell as it is wont commonly to be taken is not altogither vnfitly translated namely if thou vnderstand it to be a vertue whereby one thinking modestly of him self endeuoureth to order and apply him selfe vnto all according to the capacitie and abilitie of euery one ready to permit to take in good part to obey to giue place to doe to omit to suffer all thinges as he shall see it will profit his neighbour albeit he must suffer hinderance and losse of his substance name and body thereby That these thinges may be made more playne it shall be good to declare them by examples An example of a patient minde in Paule Paule 1. Cor. 9 writeth thus of him self Vnto the Iewes I become as a Iew that I may winne the Iewes to them that are vnder the lawe as though I were vnder the lawe to them that are without lawe as though I were without lawe when I am not without lawe as pertaining to God but am in the lavve through Christ I am made all thinges to all men that I might by all meanes saue some Behold thou seest here the patient pliant minde rightly obseruing those things which are here commaunded For those things that he writeth of him selfe haue this meaning Sometimes he did eate drinke and doe all thinges as a Iewe albeit it was not necessary that he should so doe sometimes he did eate and drinke with the Gentiles and did all thinges as free from the lawe For onely faith in God and loue toward our neighbour are necessarily required all other thinges are free so that we may freely obserue them for one mans sake omit them for an other mans sake as we shall perceiue it to be profitable to euery one Now it is contrary to this modestie or meekenes if one hauing an impatient mind trusteth to his owne wit An impatient minde what it doth and contendeth that one thing among the rest is necessary which thou must either omit or obserue and so applying him selfe vnto none but contending to haue all other to apply them selues vnto him he neglecteth peruerteth the softnes meekenes which is here taught yea the libertie of faith also such some of the Iewes were vnto whom we must giue no place euen as Paule yeelded not vnto them We see the same example commonly in Christ but specially Matth. 12 Mar. 2. where we reade that he suffered his Disciples to breake the Sabbath he him selfe also when the case so required did breake it when it was otherwise he did keepe it whereof he gaue this reason The Sonne of man is Lord euen of the Sabbath Which is as much to say as the Sabbath is free that thou mayst breake it for one mans sake and commoditie and for the sake and commoditie of an other thou mayst keepe it So Paule caused Timothe to be circumcised because of the Iewes for that they thought that it was of importance to their saluation againe he would not haue Titus circumcised because certain Iewes did vniustly vrge it so that the circumcision of Titus would haue bene rather a confirmation of errour vnto them then haue profited them any thing Paule therefore would keepe circumcision free that he might sometime vse it and sometime not vse it as he should perceiue it to be commodious and profitable to euery one How the ordinaunces decrees of men must be obserued or not obserued So to come to other matters when the Pope commaundeth to make confession to fast to abstaine from or vse this or that kind of meate c and exacteth these thinges as necessary to saluation they are to be vtterly contemned and those thinges that are contrary to these are most freely to be done but if he should not commaund them as necessary if any man might be holpen or edified in any thinge by the obseruation of them surely they were to be obserued but freely and of loue onely as also they are to be omitted if the omitting of them may be profitable to any The reason of this libertie is this The Sonne of man is Lord of the Sabbath if of the Sabbath howe much more of the traditions of men Whatsoeuer thou shalt obserue vpon this libertie it can not hurt any but to obserue them of necessitie it extinguisheth faith and the Gospell Likewise if one liue as yet in a Monasterie if he obserue the vowes and ordinaunces of that life vpon Christian libertie and of loue to his brethren that he may edifie them and of no necessitie neither with the hinderance of his owne or other mens saluation he shall doe godly for he is free but if those thinges be straitly required as necessary to saluation then before thou suffer thy selfe to be brought into this errour Monasteries shauings hoods vowes rules ordinaunces and all such like must be left and the contrary must be done to witnes that onely faith and loue are necessary for a Christian and that all other thinges are free so that he may eyther omit or doe them for the edifying and cause of them with whom he liueth Whatsoeuer thou shalt obserue vpon libertie and of loue is godly but if thou obserue any thing of necessitie it is vngodly The same is to be sayd of all other ordinaunces and decrees of men which are wont to be obserued in Monasteries that whatsoeuer doth not disagree with the worde of God thou mayst being free eyther obserue or omit it according as thou shalt knowe it to be profitable and acceptable to them with whom thou art conuersant but if they be required as necessary reiect them all vtterly and tread them vnder thy feete Hereupon thou now seest what a deuilish thing the Papacie Monasteries be For whatsoeuer things be fre to be permitted to free loue onely they make them necessary Christian liberty turned of the Papistes into meere necessitie and say the keeping of them is of importance to saluation wherby truely as much as is in them they togither peruert and extinguish the Gospell and faith I passe ouer with silence that they hereupon set and sell the care of the bellie in steede of the seruice of God For how many among them at this day do for Gods cause not rather for the bellies sake take vpon them to be Monkes or Clerkes do frequent the quier sing pray say Masse or doe any such thinge wherein they counterfait and corrupt the true worship seruice of God The common subuersion of all Monasteries were the best reformation of all these thinges from which so much discommoditie and no whit of profite may be looked for Before one Monasterie could be perswaded concerning true Christian libertie infinite thousands of soules in others should perish
wherefore forasmuch as they bringe no commoditie at all neither is there any neede of them and they are cause of greater hinderance to a Christian common weale then can be thought and can not by any meanes be reformed what can be more profitable then that they be vtterly ouerthrowne and abolished Moreouer that we may admonish here concerning the ciuill Magistrate when he commaundeth or requireth any thing Obedience to the ciuill Magistrate doth not hinder Christian libertie yea if he compel thereunto we must obey for there commeth no losse of Christian libertie or of faith hereby forasmuch as they doe not contend that those thinges are necessary to saluation which they do ordaine or require but onely to maintaine outward rule publike tranquillitie and gouernment so the conscience remaineth free Wherefore forasmuch as it doth nothing hinder faith to do those things which the ciuill Magistrate commaundeth but doth also profit the common weale it shall be without dout a point of Christian obedience to endeuour to do them with a willing mind that we may be such as are pliant agreeable to all men willing to doe all things ready to deserue well of euery one to gratifie all Howbeit if any should contend that those commaundements of the ciuill Magistrate be necessary to saluation then as it is sayd of the traditions of the Papistes the contrary rather were to be done or at the lest it were to be witnessed that thou doost them onely for the common weales sake because so it is profitable to others and not that thou mayst obtaine saluation by them which we haue gotten by Christ Iesus alone as many of vs as beleeue in him According to this doctrine the examples before mentioned euery one ought to behaue him selfe in euery thinge toward all men as Paule here teacheth that he sticke not to his owne iudgement or right but that he shew him selfe pliant vnto others and haue regard of those thinges which he shall knowe will be acceptable and profitable to his neighbours When therefore it doth nothing hinder thy faith and profiteth thy neighbour to yeeld somewhat of thine owne right if thou doe it not thou art without charitie neglectest that Christian softnes patient mind that Paule here speaketh of Yea if thou hast regard hereof as he that truly beleeueth in Christ ought to haue thou must take it patiently euen when any man doth iniurie vnto thee or endamage thee and so interprete it in the better part and alwaies think on that A most worthy saying of a right Christian Martyr which that Martyr when all his substance was taken from him sayd But they shall not take away Christ from me So whatsoeuer chaunceth vnto thee say thou I haue as yet suffered no losse of my faith why shoulde I not take it in good parte which my neighbour hath done why should I not yeeld vnto him and apply my selfe to his will Thou canst scarce find a more manifest example hereof An example which Christians ought to follow in behauing them selues toward their neighbours then betwene two vnfeyned friendes for as they behaue them selues one toward an other so ought a Christian to behaue him selfe toward euery one Either of them endeuoreth to gratifie other either of them giueth place to other suffereth doth and omitteth whatsoeuer he seeth to be for the profite and commoditie of the other that freely without all constraint Either of them doth diligently apply him selfe to the will of the other neither of them compelleth other to follow his mind if one should vse the goods of an other that other would not be offended but would take it in good part and would not grudge rather to giue more and that I may speake briefly betweene such there is no exaction of lawe no grudging no constraint no necessitie but libertie fauour and good will Contrariwise such as be impatient and obstinate which take nothing in good part of any man but go about to make all things subiect to their owne will and to order all thinges according to their owne iudgement The impatient obstinate are cause of much euill such I say trouble the world and are the cause of all discordes contentions warres whatsoeuer discommoditie there is they say afterward that they did those thinges for the loue of iustice and for that they endeuoured to defend that which is right So that that heathen man sayd not amisse Extreme rigour is extreme iniurie And Salomon also sayth Eccles 7. Be thou neither too righteous nor ouer wise For as extreme rigour is extreme iniurie so too great wisedom is extreme folly Which also is meant by this common saying when wise men dote they dote beyond measure Surely if God should deale with vs according to right we should perish in a moment wherefore as Paule prayseth in him this moderation of right and incomparable patience and gentlenes saying 2. Cor. 10 I beseech you by the meekenes and gentlenes of Christ so is it also meete that we doe obserue a measure of our iudgement right wisedom prudence and in all thinges apply our selues to the profit commoditie of others But let vs weie the wordes of the Apostle for they are placed not without a spirituall skilfulnes he sayth Let your patient minde or softnes be knowne vnto all men Where thou must not thinke that he commaundeth thee to be made knowne vnto all men How our patient minde must be made knowē vnto all men or that thou oughtest to tell thy patient mind or softnes before all men For he sayth not tell it forth but let it be knowne that is endeuour to practize it toward men I doe not commaund that ye shoulde thinke or speake of it but that ye labour that it may be knowne in deede while all men doe trie and feele it that no man may say any other thing of you then that ye be of a patient minde and pliant applying your selues to all men being enforced so to say euen by manifest experience So that if any man were neuer so much bent to speake otherwise of you his mouth might be stopped by that testimonie of all other witnessing of your patient mind and meekenes So sayth Christ Matth. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen And Peter sayth 1. Pet. 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation It is not surely in our power that our patient mind should be knowne and acknowledged of all men but it shal be sufficient for vs if we endeuour that all men may haue triall thereof in vs and that no man may finde it wanting in our life Moreouer all men is not so to be taken that thou shouldest vnderstand thereby all men
differeth nothing from a seruaunt though he be Lord of all 2. But is vnder tuters and gouerners vntill the time appointed of the father 3. Euen so we when we were children were in bondage vnder the rudiments of the world 4. But when the fulnes of time was come God sent forth his Sonne made of a woman and made vnder the Lawe 5. That he might redeeme them which were vnder the Lawe that we might receiue the adoption of the sonnes 6. And because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts which cryeth Abba Father 7. Wherefore now thou art not a seruaunt but a sonne if thou be a sonne thou art also an heire of God through Christ THis text toucheth the very pith of Paules chiefe doctrine the cause why it is well vnderstood of so few is not for that it is so obscure and hard but because there is almost no knowledge of faith left in the world without which it can not be that one should rightly vnderstand Paule who euerie where intreateth of faith with such force of the spirit as he is able I must therefore speake somewhat that this text may be made plaine and that I may more conueniently bring light vnto it in expounding it I will speake a few wordes in maner of a preface First therefore we must vnderstād that that treatise wherein is intreated of good workes doth farre differ from that wherein is intreated of iustification as there is verie great difference betweene the substance and the working betweene a man his worke Now iustification is of man and not of workes for man is either iustified and saued or iudged and condemned and not workes Neither is it in controuersie among the godly that man is iustified by no worke but righteousnes must come vnto him from some other where then from his owne workes For Moses writeth of Abel after this sort The Lord had respect vnto Abel and to his oblation God first regardeth the man and thē the worke First he had respect to Abel himselfe then to his oblation because that Abel was first counted righteous entire and acceptable vnto God and then for his sake his oblation also was alowed and not he because of his oblation Againe God had no respect to Cain and therefore neither to his oblation where againe thou seest that regard is had first of the worker thē of the worke Of this place it is verie plainly gathered that no worke can be allowed of God whereas he which worketh that worke was not first acceptable to him and againe that no worke is disalowed of him vnles the authour thereof be disallowed before I thinke that these thinges wil be sufficient concerning this matter in this place of which it is easie to vnderstand that there are two sortes of workes some going before iustification and some following it and that these last are good workes in deede but that those other do onely appeare to be good Hereof commeth such disagreemēt betweene God and those counterfect holy ones for this cause nature and reason rise and rage against the holy Ghost this is that whereof almost all the whole Scripture intreateth The Lord in his word defineth that all workes that goe before iustification are euell and of no importaunce and requireth that man himselfe before all thinges be iustified Againe Man before he is regenerate can doe nothing that is good he pronounceth all men which are not yet regenerate and haue not chaunged that nature which they receiued of their parentes with the newe creature of Christ to be vnrighteous and wicked according to that saying Psal 116 All men are lyars that is vnable to performe their dutie and to doe those thinges which by right they ought And Gen. 6 The heart of man is alwayes ready vnto euell whereby vndoutedly it commeth to passe that he is able to do nothing that is good which hath the fountaine of actions that is his heart corrupted And if he do many workes which in outward shew seeme good God hath regard first to the worker then to the worke reason doth quite cōtrarie affirming that by his workes the worker is iustified they are no better then the oblation of Cain Here against commeth forth reason our reuerend maistres seeming to her selfe meruelous wise yet in deede is vnwise and blynde and is not ashamed to gainsay her God to reproue him of lying she being furnished with her follies and verie strawie armour to wit the light of nature free will the strength of nature also with the bookes of the heathen and with the doctrines of men She dareth with her euell sounding stringes make a noyce against God that the workes of a man euen not yet iustified are good workes and not workes like vnto Cains which God pronounceth yea and so good that he that worketh them is iustified by them For so Aristotle hath taught that he that worketh well is made good Vnto this saying she leaueth and sticketh vnmoueably and wresteth the Scripture cleane contrarie contending that God will haue respect first to the workes thē to the worker Such verie deuelish doctrine beareth the sway now euerie where in scholes colledges monasteries wherein no other saincts then Cain was haue rule and authoritie Now of this errour an other immediatly springeth They which attribute so much to workes do not accordingly esteeme the worker and sound iustification go so farre that they ascribe all merit and soueraigne righteousnes to workes done before iustification making almost no account of faith alleaging that which Iames saith that without workes it is dead Which sentence of the Apostle when they litle vnderstand they attribute almost nothing to faith they alwayes sticke to workes whereby they thinke they do merit exceedingly of God and are perswaded that for their workes sake they shall obtaine the fauour of God and by this meanes do they continually disagree with God shewing themselues to be the right posteritie of Cain God hath respect vnto man these to the workes of man God aloweth the workes for his sake that worketh these require that for the workes sake the worker may be crowned Now God goeth not from his sentence as it is meete and iust and these will seeme nothing lesse thē to erre in any respect They will not haue their good workes contemned reason to be nothing esteemed free will to be counted vneffectuall or surely if thou doest here striue against them they beginne to be angrie with God and count it a small matter to kill their brother Abel But here perhaps thou wilt say what is needfull to be done by what meanes shall I first of all become righteous and acceptable to God How shall I attaine to this perfect iustification The Gospell aunswereth preaching that it is necessarie that thou heare Christ and repose thy selfe wholy in him denying thy selfe distrusting all thine owne strength By this meanes thou shalt be chaunged from Cain
sea and from al tempest For this is the chiefe vertue and cunning of faith that it seeth those thinges which are not seene or felt and seeth not those thinges which are felt yea which are now sore vpon vs and doe presse vrge vs. As on the contrary side diffidence seeth nothing but that which it feeleth neither can it rest vpon any other thing but that which it feeleth For this cause those thinges are of God layd vpon faith which the whole world is not able to beare as sinnes death the world and the deuil neither suffereth he it to be occupied with small matters For who flieth not death who is not terrified ouercome of it The force of faith whereby death the world Satan and sinne are ouercome Against this inuincible faith standeth yea it couragiously setteth vpon it which otherwise tameth all thinges and ouercommeth and swalloweth vp that vnsatiable deuourer of life So euen the whole world is not able to bring vnder and subdue the flesh but it rather bringeth vnder and maketh the world subiect vnto it beareth rule ouer it so that he liueth carnally whosoeuer is of the world But faith subdueth this subduer of all other holdeth it in subiection and teacheth it not onely to be ruled but also to obey Likewise who is able to beare the hatred and furie ignominie and persecution of the worlde who doth not yeelde vnto it and is oppressed with it But faith euen laugheth at all the iniquitie rage and furie thereof and maketh that vnto it selfe matter of spirituall ioy wherewith other are euen killed It doth no otherwise behaue it selfe against Satan also Who is able to ouercome him which practizeth so many craftes and wiles wherby he stayeth and hindereth the truth the worde of God faith and hope and soweth against them innumerable errours sects delusions heresies desperations superstitions and such kind of abominations without number All the worlde is to him as a sparke of fire to a fountaine of water it is wholy subdued vnto him in these euills as alas we both see and trie But it is faith which troubleth him for it is not onely not made subiect to his delusions but it also discouereth and confoundeth them that they be no more of any importance that they are able to doe nothing but doe vanish away as we haue experience at this day by the decaying and vanishing of the Papacie and indulgences Finally sinne hath that force that that which is euen the least can not be appeased or extinguished of any creature that it doth not gnawe and teare the conscience yea if all men should goe about togither to comfort the conscience wherein sinne hath begun to liue they should goe about it in vaine But faith is that noble Champion which ouercommeth and extinguisheth euery sinne yea if all the sinnes which the whole world hath committed from the beginning were layde vpon one heape it would extinguish and abolish them all togither Is not faith therefore most mightie and of incomparable strength which dareth encounter with so many and so mightie enemies and beareth away the certaine victorie Wherefore Iohn sayth in his first Epistle chap. 5 This is that victorie that hath ouercome this world euen our faith Howbeit this victorie commeth not with rest and quietnes Faith obtayneth not the victorie ouer the enemies of our soules without sore fight conflicts we must trie the fight not without blood and woundes that is we must needes feele sinne death the flesh the deuill and the world yea and that assayling vs so grieuously and with so great force that the hart of man doe thinke that he is past all hope that sinne hath ouercome and the deuill gotten the vpper hande and on the contrary side very litle feele the force of faith We see an example of this fight here in the Disciples for the waues did not onely strike the ship but did euen couer it that nothing could be now loked for but that it should be drowned especially Christ being asleepe and knowing not of this perill all hope was then past life seemed to be ouercome and death appeared to haue the victorie But as it fel out with the Disciples in this tentation so also doth it fall out and must fall out with all the godly in all kind of tentations which are of sinne the deuill and the world In the tentation of sinne we must needes feele the conscience thrall vnto sinnes the wrath of God and hellish paynes to hange ouer vs and all thinges to be in that case as though we were past all recouerie Likewise when we haue conflict with the deuill it must appeare as though truth shoulde giue place to errour and Satan shoulde driue the worde of God out of the whole worlde and he him selfe reigne for a God with his delusions deceits Neither standeth the case any otherwise when it commeth to passe that we are tryed of the world it must needes be that it should greatly rage and cruelly persecute vs so that it shall seeme that no man at all is able to stand that no man is able to obtayne safetie or profes his faith that Cain onely shall beare rule and suffer his brother in no place Albeit we be in daunger great distres yet must we not be discouraged but beleeue that we shall be deliuered But we must not iudge according to such feeling and outward appearance of things but according to faith The present example ought to stirre vs vp hereunto to be receiued of vs in steede of speciall comfort For we learne hereof that albeit sinnes doe vrge vs death disquiet vs the world rage against vs and the deuill lay snares for vs that is although the waues doe couer the ship yet we must not be discouraged For although thy conscience being wounded doth feele sinne and the wrath and indignation of God yet shalt thou not therefore be plunged in hell Neither shalt thou therefore die although euen the whole world hate and persecute thee and gape so wide to deuoure thee as the morning spreadeth forth it selfe They are onely waues which falling vpon thy ship doe terrifie thee and compell thee to crie out we perish Lord saue vs. Thou hast therefore in the former part of this text the nature of faith set forth how it is wont and ought to behaue it selfe in tentation also howe desperate a thinge diffidence is and nothing to be counted of The other part commendeth vnto vs loue in Christ whereby he was brought so farre that he brake of his sleepe arose and counted the daunger that his Disciples were in for his owne and helped them freely asking or looking for nothing of them therefore Euen as it is the nature of Christian loue to doe all things freely and of good will to the glorie of God and profit of our neighbours The nature of Christian loue seeking to it selfe nothing thereby For the exercising of which loue man adopted
of God is left in the earth euen as Christ being made man liued in the earth that he might do for vs as he witnesseth of him selfe I came not to be serued but to serue Matth. 20.28 and to giue my life for the ransome of many The Allegories of this deede In this deede Christ hath set forth the life of Christians and the state of such as preach and teache the worde of God The ship signifieth the Church the sea the world the winde the deuill the Disciples of Christ are the Preachers and godly Christians Christ the truth the Gospell and faith Now before that Christ and his Disciples enter into the ship the sea is calme the wind quiet but when Christ with his Disciples are entred in by and by ariseth a tempest This is that which he sayd Matth. 10.34 The world can not abide the sound and sincere preaching of the Gospell I came not to send peace but the sword For if Christ would suffer the world to liue after his owne maner and would not reproue the workes thereof it would be quiet enough But now seeing that he preacheth that they which are counted wise men are fooles they that are counted righteous are sinners they that are counted rich are not blessed but miserable it rageth is in great furie So thou maist at this daye finde wise men of this worlde which in deede would suffer the Gospell to be preached if the wordes of the Scripture shoulde be simply declared and in the meane season the state of Ecclesiasticall persons not reproued but as soone as thou shalt begin to condemne by the Scriptures all those thinges which haue bene hitherto brought in vnder a false name of religion and to teach that they are to be reiected as being of no importance thou preachest seditiously and troublest the world with vnchristian doctrine But how doth the present text pertaine vnto vs A great tempest did arise where that ship went wherein Christ and his Disciples were Other ships did passe the sea quietly nothing tossed of the windes this ship onely must be tossed and couered with waues because Christ was caried in it For the world can suffer any kind of preaching beside the preaching of Christ the cause is for that he condemneth all thinges of the world Why the world can not abide the preaching of Christ Matth. 12.30 Ioh. 16.8 and chalengeth all righteousnes to him selfe according to that which he saith He that is not with me is against me and againe The Spirit will reproue the worlde of sinne of righteousnes and of iudgement He sayth not will preach but will reproue and not this or that man but the world and whatsoeuer is in the world Against this ship of Christ all this tempest is raysed and it is brought into daunger For the world doth not suffer his owne thinges to be condemned but Christ can not allowe them if he should allow them he had come in vaine For if the world were wise by it selfe and did knowe and followe the truth what neede had there bene that Christ his Disciples should preach Wherfore it is not a small comfort to Christians A comfort to true Preachers that they knowe before that they shal suffer persecution especially to Preachers that they are certaine before that as soone as they shal begin to preach Christ to the world they must suffer persecution that it can not be otherwise So that it is a sure signe and therefore to be wished that it is true Christian preaching if it be tried with persecution especially of the holy learned and wise men of the worlde As it is an vndouted signe also that it is vnchristian preaching if it be praysed commonly and honoured of the world according to that saying Luke 6 Blessed are ye when men hate you and put out your name as euill for the Sonne of mans sake for so did their fathers to the Prophets Now marke how our spirituall men do behaue them selues and of what sort their doctrine is They haue got into their subiection the riches glorie and power of the world and they that prayse them enioy the honour and pleasures thereof their case in all thinges agreeth with the case of the false Prophets and yet they dare boast them selues to be Preachers and Teachers of Christ and worshippers of God Of whom the Preachers of Gods word must looke for desire helpe in the time of trouble and persecution The next thinge whereby this deede doth comfort and encourage the Preachers of Christ is that it sheweth where helpe is to be asked when a tempest is risen to wit not of the world for not mans wisedom or power but Christ him selfe and he alone is able to helpe them Him they must call vpon in euery distres with full confidence in him they must trust as his Disciples here did For vnles they had beleeued that Christ was able to take away the daunger wherein they were they would not haue awaked him and prayed him to saue them although their faith then was very weake and very much diffidence was in them for that they did not confidently commit them selues with him vnto daunger douting nothing but he was able to deliuer them out of the middest of the sea and from death it selfe Hereof therefore let it be acknowledged as certaine that as no Iudge or Moderator can be giuen to the word of God but God onely so there can be had no other maintainer or defender thereof who as he sendeth it out whether he will without any merit or counsell of men so he alone also will defende preserue it without the ayde or strength of men and therefore he that seeketh ayde vnto this word of men shall without dout fall being forsaken as well of men as of God Whereas Christ did sleepe it giueth vs to vnderstand that in the time of persecution he doth sometimes withdraw him selfe Christ sometimes in the time of persecution and trouble with draweth him self differreth his help for a while seemeth as though he slept whiles that he giueth not strength power valiantly to resist the peace and tranquillitie of minde being now disturbed but suffereth vs to wrastle and labour with our infirmitie for a while that we may acknowledge how we are altogither nothing and that all thinges doe depend on his grace and power As Paule confesseth of him selfe 2. Cor. 1. that it behoued that he shoulde be so pressed and troubled out of measure that we should not trust in our selues but in God which rayseth the dead Such sleepe of God Dauid oftentimes felt and maketh mention thereof in many places Arise awake O Lorde why sleepest thou why doost thou forget vs c. In a summe the present text offereth vnto vs two principall thinges full of confidence and godly boldnes The first that when persecution is risen for the word of God we may say We knew that it would so
9. this offence commeth because of our faith and can not be auoided of vs and therefore the blame thereof ought not to be layde vpon vs. Howbeit there is an other offence which proceedeth hereof for that our loue is not sufficient dutifull this commeth through vs inasmuch as our workes are the cause thereof because they do not so shine by faith that they wâ—iâ—h are conuersaunt with vs may thereby be prouoked to serue God as it is meete This offence is giuen through our fault whom it be commeth so to liue that the Iewes Heathen Princes of the world might haue no occasion to say Beholde how light and naughtie these men are yea and verie wicked wretches the doctrine of life which they follow must needes be euell and pestilent So our infamie and crimes are occasion of offence to others and of hatred and detestation of the most holy word of God For whereas we ought so to know preach and folow it that thereby both our neighbours might be brought vnto God and to the leading of a godly life and also the glorie of God set forth we by our naughty and slouthfull life bring to passe that it doth not onely bring no profit and commodity to our neighbours but is brought into hatred and made detestable through our meanes bearing our ignominie and reproche Now it is a most horrible synne and wickednes by our naughtines to make the word of God which is most holy and bringeth saluation to make it I say so odious and to repell and driue men from it to our owne and their most certaine destruction But in all thinges let vs behaue our selues as the ministers of God in much patience in afflictions c. Here he describeth in order the signes proper tokens of a Christian life wherewith it ought to be adorned in outward conuersation Not meaning that one is made a Christian and godly hereby but as he sayth that by these as by proper frutes and signes of Christianitie we should shew our selues to be both and behaue our selues as the ministers of God that is as Christians godly men And marke well that he sayth as the ministers of God It may seeme very straunge that the ministerie of God consisteth in these in many afflictions in necessities in distresses in stripes in prisons in tumults in watchings in fastings c. Among these he numbreth not Masses and prayers for the dead or other trifles of fained worship of God He rehearseth those things that pertaine to the true and right seruice of God whereby the body is chastised and the flesh tamed Which is well to be noted lest that any neglect fastings watchings and labour and make us count of them for that they do not iustifie They bring not righteousnes in deede yet are they frutes of righteousnes being obtained wherein thou mayst be exercised and whereby thou mayst keepe thy flesh in subiection and enforce it to do his dutie In tumults He rehearseth tumults or seditions among the rest not that it becommeth vs to teach or moue them who ought to obey Magistrates and with quietnes to liue obedient vnto all in that which is good as Paule teacheth Rom. 13 and Christ Matth. 22 Giue vnto Cesar those thinges that are Cesars but that we must beare tumultes of others as also necessities distresses stripes and imprisonments which we must cause or procure vnto none but suffer being procured and layde vpon vs by others Wherefore in the first place he setteth much patience which surely moueth no sedition or tumult but rather suffreth it and appeaseth it if it can But in the meane season it singularly comforteth vs at this time Christians commonly accused to raise sedition and tumults wheÌ„ they suffer the same being raised of other when as tumults are commonly imputed vnto vs for that this is incident to a Christian life that for the preaching of the Gospell it is accused to raise sedition which it rather suffereth being raised of other against the word of God For as in time past Achab accused the most holy Prophet Elias of sedition affirming that it was he that troubled Israell when as he himselfe in deede did trouble it so is it neither a shamefull nor new thinge for vs to be accused of the same when we preach the same word Let vs thinke when the enemies of God lay this reproche and sclaunder vpon vs that not onely Elias not onely the Apostles but Christ himselfe was counted of the Iewes a seditious felow crucified a title being writteÌ„ in three languages and put on the crosse that he should of all be counted as a seditious king of the Iewes which would haue moued that people against Cesar and adioined them to himselfe who in deede by word and example of his life taught nothing more themsubmissioÌ„ and obedience and liued so that he was ready to profit and minister vnto all As for the rest whereof the Apostle here maketh mention as patience affliction necessitie distres stripes prisons labour watchinges fasting puritie it is easie to vnderstand how they pertaine to the ministerie of God who truely disdaineth to haue slouthfull idle gluttonous and drowsie ministers and such as can not abide aduersitie and trouble â–ª But he specially reproueth our delicate ones which quietly enioy reuenues and rents and take their delight and pleasure thinking that it is an vnworthie thinge that they should labour for they are shauen weare long gownes and crie out in temples c. Howbeit these shall not be able to approue themselues before God God will haue none to be idle but also labour and so eate their owne bread who will haue all to labour and eate their owne and not other mens bread as it is written by Paule to the Thessalonians Who therefore teacheth here also that God is serued by labour and not that onely but that we also are thereby proued and commended to be the ministers of God In knowledge Paule taketh knowledge here for that which we call prudence or wisedom wherby we vse things with reason behauing our selues with discretion and comelines Of which knowledge the saying also of Paul Rom. 10. is vnderstood They haue the zeale of God but not according to knowledge that is they beare a zeale to the lawe not prudently not weying and coÌ„sidering all things well that they might do no vndecent thing Wherefore whereas he here expressely requireth knowledge in the ministerie of God Christians must frame their life prudently and with sufficieÌ„t discretion he thereby admonisheth vs that we frame our life with reason and order it prudently in all things keeping a meane and hauing an aduised rehard of our neighbours lest that in any thing we offende the weaker sort with vnseasonable vse of Christian libertie and that we do all thinges to the edifying of all So we must labour fast watch and applie our selues to chastitie and such other thinges not aboue measure that either the body may be
in daunger by too much honger and watching or the true puritie of life by ouermuch abstinence from matrimoniall companie but we must vse these thinges with knowledge that is with conuenient wisedome and discretion that they may not any whit hurt but alwayes edifie Whereupon Paule 1. Cor. 7. expressely admonisheth maried folkes that they abstaine not ouermuch from mutuall companie lest that they be tempted of Satan In all these therefore in fastings watchings labours chastitie c the Apostle would prescribe and appoint no rule lawe or measure which the councels of the Pope and Monkes do but the meane or measure to be obserued in them he left free to euerie mans knowledge and discretion that euerie one may consider with himselfe how much or long he must labour fast watch or abstaine to this ende that the flesh may be camed and made obedient to the spirit In long suffering in kindnes in the holy Spirit What the two former are the Apostle hath at large sufficiently declared Rom. 2. Gal. 5. But whereas he saith In the holy Spirit it may be vnderstood after two sorts either that he speaketh of the holy Ghost God himselfe or that he meaneth by the holy spirit the true force and maner of a spirituall life as though he would admonish in this maner Beware of an hypocriticall spirit which wil be counted for a holy spirit through a meruelous shew and craftie counterfaiting of spirituall thinges when it is in deede an vncleane prophane and an euell spirit and bringeth in nothing but sects and heresies A true spirituall life But liue ye in the true holy spirit which is giuen of God which giueth and maintaineth vnitie one mynde heart and affection whereof he speaketh also Eph. 4 Endeuour to keepe the vnitie of the spirit in the bond of peace They therefore which perseuer in the same true faith mynde and sentence behaue themselues as the ministers of God in the holy spirit being truly spirituall and liuing a spirituall life For a syncere spirituall life which is led by the assistaunce of the holy spirit of God is also led in the vnitie of myndes the hearts by faith being affected after the same sort In loue vnfained in the word of truth As he set the holy spirit against heretikes and false Prophets so he setteth vnfained loue against slouthfull and sluggish Christians who albeit they haue the same meaning and mynde in the true spirituall life as concerning opinions of doctrine yet are they remisse colde and faint in loue So he setteth the word of truth against them which abuse the word of God and interpret it according to their owne affectiōs that thereby they may get them a name and profit For as false spirits do contemne the word of the Scripture and preferre themselues before it so these do in deede boast of the word and wil be counted maisters of the Scripture but by their interpretations do peruert the sense and meaning thereof Against these Peter speaketh If any man speake let him speake as the wordes of God that is let him take heede that he be certaine that those wordes which he speaketh be the wordes of God and not his owne vaine imagination Now Paule calleth that here the word of truth which that is syncere word of God The word of truth not which is vnsyncere fained which forasmuch as it is ours is falsly called the word of God For that which we call the true right word the Hebrewes call the word of truth In the power of God In spirituall functions matters of saluation we must do nothing but that which we are certain that God worketh by vs. Of this power Peter also speaketh 1. Pet. 1. If any man minister let him do it as of the abilitie which God ministreth And Paule Coloss 1 Whereunto I also labour and striue according to his working which worketh in me mightely Againe Rom. 15 I dare not speake of anything which Christ hath not wrought by me to make the Gentiles obedient c. Christians must be certaine that they are the kingdome of God and do nothing at all especially in spirituall functions and those thinges that pertaine to the saluation of soules whereof they are not certaine that it is not they which worke but God that worketh by them For in the kingdome of God it is meete that God alone do speake commaund do dispose and worke all thinges This Christ ment wen he said Matth. 5 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen as the author of them which doth them and not you By the armour of righteousnes on the right hand and on the left by honour and dishonour c. This armour he describeth more at large in the Epistle to the Ephesians Thessalonians He rehearseth there the girdle of veritie The spiritual armour of a Christian the brest plate of righteousnes the shoes of preparation to preach the Gospell the shield of faith the helmet of saluation c. This armour of righteousnes he calleth in his Epistle to the Ephesians the armour of God both are to this ende that he may turne Christians from corporall and prophane armour and admonish them that they are a spirituall people and therefore must be furnished with spirituall armour wherewith they must alwayes fight a spirituall fight with spirituall enemies which here he rehearseth and sheweth that they do assaile vs both on the right hand and on the left The enemies of Christians which assaile them on the left hand On the left hand he setteth dishonour euell report and that we are counted as deceiuers vnknowen dying chastened sorrowing poore hauing nothing For all these thinges come vnto Christians they are openly defamed being reproched to their face and by infamie falsly accused and railed on counted as deceiuers and followers of most wicked trades They are as vnknowne although noble all refusing to be friends with them because of the perilous confession of the name of Christ yea it manie times commeth to passe that they that were their most familiar friends are ashamed of them for that they haue so euell a report and are verie ill spoken of among the chiefe richest wisest and mightiest of the world They are dying that is as sheepe appointed to the slaughter they looke for death euery moment by reason of the great hatred and enuie which the euell beare toward them being alwayes persecuted of the chiefe of the world They are chastened for it often times falleth out that they are striken and beaten and do by other discommodities trie how they are enuied of the world and how great indignation the mightie of the world beare against them They are as sorrowing for all outward thinges are against them and the whole world giueth many causes of griefes vnto them They are as poore for there is no man of the world which will giue them any