fight against vs wherefore Iob sayth chapter 7 The life of man vpon earth is a fight and tentation Nowe it is not a small matter to stand all our life long in the battaill wherefore there is neede of verie shrill trumpets and warlike drummes that is of earnest admonitions and exhortations whereby we maye be stirred vp and encouraged to perseuer valliauntly in the fight Hereupon nowe it appeareth why he calleth good workes armour or weapons and calleth not the workes of darkenes so which notwithstanding if we consent vnto them are also weapons Rom. 6 Giue not your members as weapons of vnrighteousnes Againe it is before saide that by light is here signified faith which from the daye of the Gospell by the sunne Christ The armour of light what it is shineth into our heartes and enlightneth them therefore the armour or weapons of light are nothing else but the workes of this fayth Contrariwise darkenes is infidelitie or vnbeleefe which is by reason of the absence of the Gospell as of the daye and of Christ as of the sunne This darkenes the deuell doth rule which commeth from the doctrine of men and the iudgement of mans owne reason wherefore the workes of darkenes The workes of darkenes what they are are the workes of infidelitie For as Christ is the Lord and gouerner of the light which we saide to be fayth so Paule Ephes 6. calleth Satan the prince of darkenes that is of them which are without faith and refuse to be obedient to God as the same Apostle witnesseth 2. Corinth 4 If our Gospell be then hyd it is hyd to them that are lost in whom the god of this world namely the deuell hath blynded the myndes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto them But what both this armour or weapons of light and workes of darkenes are it is now taught of the Apostle Let vs walke honestly as in the day No man worketh those things in the day which he is wont to worke in darkenes euerie one feareth an other and endeuoureth himselfe to liue honestly It is commonly sayd The night is void of shame which is true and therefore men doe those thinges in the night which they would be ashamed to do in the daye but the daye is notwithout shame and requireth an honest conuersation After the same sort ought a Christian life to be The life of a Christian a Christian ought to commit nothing whereof he may be ashamed although the whole world should see his workes doinges For he that liueth and worketh so that he is vnwilling that all his workes and doinges should be seene and heard of all men and his whole life be manifestly knowne vnto all liueth a liue vnworthie of Christ according to that which our Sauiour himselfe sayth Ioh. 3 Euerie man that doth euell hateth the light neither commeth to light least his deedes should be reproued But he that doth truth commeth to the light that his deedes might be made manifest that they are wrought according to God Hereby it appeareth how necessarie it is that we should be prouoked and exhorted to watch and to put on the armour of light For what one is there at this day among Christians which can abide that all his workes should be published openly in the light Now what a Christian life is this how hypocritically do we liue when as we can not suffer our life so much as to be disclosed before men which now is disclosed before God and all his Angels and in the last day shal be disclosed before all creatures Wherefore it behoueth a Christian to liue so as he desireth to appeare in the last day and before all Eph. 5.8.9 Hereupon Paul saith Walke as the children of light the frute of the Spirit is goodnes and righteousnes and truth And Rom. 12 Procure thinges honest not onely in the sight of God but also in the sight of all men And 2. Cor. 1 Our reioicing is this the testimonie of our conscience that in simplicitie and godly purches and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world Howbeit such a life shall nothing at all appeare where faith is not but where a liuely a cheerefull and a strong faith is there such a life can not be wanting forasmuch as such a faith is not wearied with well doing Preaching exhortation necessary for them that do already beleeue neither sleepeth Wherefore it is no lesse necessarie to preach to them that haue receiued the doctrine of faith whereby they maye be prouoked and stirred vp to go on in the good life which they haue embraced and that they suffer not themselues to be ouercome by the assaults of the raging flesh the craftie world and most suttle Satan then it is meete that the doctrine of faith be preached to them that be as yet ignorant of Christ Not in gluttonie and drunkennes neither in chambering and wantonnes nor in strife and enuying Here he rehearseth the workes of darkenes by name one of which he named also before to wit sleepe according to that saying 1. Thessal 5 Let vs not sleepe as do other but let vs watch and be sober Not that he forbiddeth naturall sleepe but spirituall which is infidelitie whereof those workes of the flesh proceede howbeit naturall sleepe also is a worke of darkenes if it be vsed for pleasure and through immoderate filling of the belly Paule by six workes of darkenes cōprehendeth all the rest so that it is a hinderance to the light that is faith and to the armour thereof Moreouer these six workes of darkenes which he here rehearseth do comprehend all the rest For Gal. 5. and Coloss 3. he reckneth vp moe of them But we wil diuide those which he here rehearseth into two sides the right and the left On the right side these fower fight with the spirit gluttonie drunkennes chambering and wantonnes on the left syde forasmuch as the left syde in the Scriptures signifieth aduersitie those thinges which proceede from thence do fight as are wrath contention and such like but the right syde signifieth prosperitie and those thinges which ensue thereof as delightes gluttonie drunkennes and ouermuch sleepe c. Now it is sufficiently manifest that Paul vnder two workes of darkenes here rehearsed namely contention and enuying doth comprehend the rest also of that sort among which are bitternes anger wrath crying and euell speaking Ephe. 4. And those which he rehearseth in the Epistle to the Galathians Hatred debate emulations seditions heresies murthers c. In a summe hereunto pertaine whatsoeuer come of euell anger either in wordes or deedes all which can not be numbred After the same sort vnder those fower gluttonie drunkennes chambering and wantonnes he comprehendeth the vices of lust which are wont to be committed as well in wordes as workes which also no man is
able to number And so the present wordes of the Apostle doe shewe neither needeth it any further declaration that by these six workes all thinges are to be vnderstood whereby they that are voyd of fayth and are yet in darkenes doe liue vnpurely as concerning themselues and vniustly toward their neighbours whose whole life is disordered and out course both toward themselues and toward other For there is no man that knoweth not what it is to be gluttonous and dronken that is either to eate or drinke aboue a measure necessarie for the body it is as well knowne what it is to sleepe in chambers and to be wanton that is to follow the pleasure of the body both with sleeping aboue measure and with other lewd and vnchast gestures and workes which are wont to be committed in chambers of full fedde well tipled idle and slouthfull bellies as well in the daye as in the night as well when they are alone as in the resort and companie of others All which thinges do require euen naturall darkenes and secret places and are signified of Paule by chambering and wantonnes But put ye on the Lord Iesus Christ In these wordes as it were in a summe he sheweth all the armour of light when as he exhorteth vs to put on Christ Christ is put on two maner of wayes Now Christ is put on of vs after two sortes first when we are clothed with his righteousnes which is done by fayth wherewith he that is endued beleeueth that Christ for him died and fulfilled all thinges For not ours but Christes righteousnes hath reconciled vs to the Father and deliuered vs from synnes And so to put on Christ pertaineth to the doctrine of faith which teacheth that Christ was giuen vnto vs and is vnto vs in stede of a pledge Whereof Paule speaketh Galat. 3 All ye that are baptized into Christ haue put on Christ The other maner of putting on Christ is when we wey and consider that he is giuen vnto vs also in steede of an example that we should shewe our selues seruiceable toward our neighbours being endued with the same vertues with which we by fayth acknowledge that he being adorned did serue vs that so we may resemble him in all points and of this maner of putting on Christ Paule speaketh here The same also he willeth vs to doe 1. Corinth 15. when he saith As we haue borne the image of the earthly so let vs now beare the image of the heauenly And Ephes 4 Cast ye of concerning the conuersation in time past that olde man which is corrupt through the deceiuable lustes and be renewed in the spirit of your mynde and put on the new man which after God is created vnto righteousnes and true holines Now in Christ we see nothing but the armour of light no gluttonie no drunkennes but fasting temperancie keeping vnder of the flesh by diuers labours traueling preaching praying and doing well to all men in him was no place for slouthfulnes or superfluous sleepe much lesse for wantonnes but a meruelous chastitie and puritie he accustomed himselfe to watche to rise early to lye on the ground in the field hauing neither house neither chamber nor bedde in him was noe wrath contention or brauling but altogether goodnes sweetnes meekenes charitie mercy patience c. Wherefore where as Paule sayth here briefly Put ye on the Lord Iesus Christ it is as much as that we should set him before vs as an example to follow Colos 3.12 He teacheth the Colossians the same thing in somewhat more wordes after this sort Now therefore as the elect of God holy and beloued put on the bowells of mercie kindnes humblenes of minde meekenes long suffering forbearing one an other forgiuing one an other if any man haue a quarrell to an other euen as Christ forgaue euen so doe ye And aboue all these thinges put on loue which is the bond of perfectnes and let the peace of God rule in your harts to the which ye are called in one body and be ye thankefull And Philip. 2 after that he had exhorted them to loue one an other and that euery man shoulde esteeme other better then him selfe and seeke to pleasure do for other he also setteth Christ before them as an example who shewed him selfe to vs our seruaunt sayth Let the same minde be in you that was euen in Christ Iesus who being in the forme of God thought it no robberie to be equall with God But he made him selfe of no reputation and tooke on him the forme of a seruaunt and was made like vnto men was found in shape as a man The summe therefore is this The armour of light the armour or weapons of light are good workes contrary to those workes of darkenes gluttonie drunkennes chambering wantonnes contention and enuying such workes are to fast to watch to pray to labour to suffer hunger thirst colde heat to be chast to vse modestie temperancie goodnes and that I doe not thrust in too many of myne owne wordes let vs heare Paule him selfe rehearsing them in order Gal. 5 The frute of the spirit is loue ioy peace long suffering gentlenes goodnes faith meekenes temperancie But he rehearseth them farre more at large 2. Cor. 6 saying VVe beseech you that ye receiue not the grace of God in vaine for he sayth I haue heard thee in a time accepted and in the day of saluation haue I succoured thee behold nowe the accepted time behold now the day of saluation as if he sayd Our saluation is now nearer vnto vs then when we beleeued to wit that it would come to passe that these dayes of saluation in which the Gospell is preached abroad to the whole worlde shoulde appeare It is time therefore to arise out of sleepe Let vs giue no occasion of offence in any thinge that our ministerie be not reprehended But in all thinges let vs approue our selues as the Ministers of God in much patience in afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings by puritie by knowledge by long suffering by kindnes by the holy Ghost by loue vnfeyned By the word of truth by the power of God by the armour of righteousnes on the right hand and on the left By honour and dishonour by euill report and good report as deceiuers and yet true as vnknowne and yet knowne as dying and behold we liue as chastened and yet not killed as sorrowing and yet alway reioycing as poore and yet making many rich as hauing nothing and yet possessing all thinges See what a plentifull and very golden streame floweth out of the mouth of Paule Hereof I think we most plainely perceiue what is the armour of light wherewith we must be fenced and fortified both on the right hand and on the left A most excellent and perfect example for all Christians to follow Now this most fitly agreeth with the matter whereas
his grace and fauour We haue obtained grace not by workes but by mercy now if thou must liue thou must haue what to doe and wherewith to occupie thy selfe and it is meete that all this be referred to thy neighbour The seruaunt went out as Christ sayth and found his fellow seruaunt whome he taketh by the throte and dealeth rigorously with him and will be wholy payd of him shewing him no mercy or fauour at all I haue said elswhere that Christians must burst forth by workes by their deedes before men witnes that they haue a syncere faith God needeth no workes but faith suffizeth him howbeit he therefore requireth them to be done of thee that by them thou mayst shew thy faith both before thy selfe and also before the whole world for he knoweth thy faith verie well but thou thy selfe and men do not yet throughly see it Thou therefore must direct such workes so that they may profit thy neighbour Now whereas this seruaunt should thus haue done what doth he euen the same that we doe who seeme vnto our selues to beleeue and partly haue faith and are glad that we haue heard the Gospell whereof we can dispute and talke many thinges Busie talkers slow walkers but no man goeth about to expresse it in his life We haue brought the matter so farre that the doctrine and trifles of Satan are some what abated and layde asyde that we do now see and know what is iust and what vniust that we must haue to do with God by onely faith and by workes with our neighbour But we can not bring it to this passe that loue may beginne and doe that to an other which God hath done vnto vs as we our selues complaine that many of vs are become worse then they were before As therefore this seruaunt refused to remit his neighbour the dette and delt extremely with him so also doe we saying It is not meete that I should giue that that is myne to an other neglecting myne owne right If this man hath prouoked me to anger it is his dutie to pacifie me to labour by intreatie to put away myne anger Truly thus the world teacheth and doth for it affirmeth it to be iust and right Neither will any Prince or magistrate enforce thee to giue that which is thine to an other but wil suffer thee to do what pleaseth thee with thine owne goods The magistrate in deede restrayneth thee from doinge what thou list with the good of an other but he constraineth thee not to giue thine owne substaunce to an other for that is against the Lawe of nations which euen reason pronouncing it giueth to euerie one that which is his owne wherefore he doth not vnequally or vniustly which vseth his owne thinges at his will taketh not away wrongfully the goods of an other But what doeth the Gospell saye If God also had held his owne right and sayd I do well in that I punish offenders and take that which is myne owne who shall let me what I pray you should become of all vs We must be mercifull to our brethren as God is mercifull to vs. We should be thrust downe to Satan Wherefore whereas he hath left his right toward thee he will haue thee do the same toward other and therefore thou abrogating thyne owne right thinke thus with thy selfe If God hath forgiuen me tenne thousand talents why should not I forgiue my neighbour an hundred pence God might haue exacted his owne right neuerthelesse he dothe not soe but becommeth a fauourable Lorde vnto thee taketh pittie vpon thee and forgiueth thee why therefore shouldest not thou doe likewise to thy neighbour Wherefore if thou wilt haue to doe in his kingdome thou must doe as he doeth but if thou haddest rather remaine in the kingdome of the world thou shalt neuer enter into his kingdome Hereunto pertaineth that sentence which Christ in the last daye shall pronounce vpon the vnbeleeuers Matth. 25. I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke c. But if thou contend here against Notwithstāding ye say that God will not haue respect vnto workes neither will saue any because of them I saye he will haue them done frankely and freely not that we may merit any thing thereby but that we may doe them to the profite of our neighbours and witnes our syncere fayth by them For what hast thou that thou mayst giue him and whereby thou mayst deserue that he should pardon whatsoeuer thou hast committed against him Or what doth he get thereby nothing truely but that thou giuest vnto him praise and thanks And this is the other part of a Christian life the name whereof is loue They therefore that shew not their faith by the works of loue are such seruaunts as will haue themselues forgiuen when as they notwithstanding doe not forgiue their neighbour neither yeeld of their owne right They that will shew no mercy shall themselues finde none with whom it shall likewise fall out as it did with this seruaunt For when the other seruaunts that is the ministers and preachers of the Gospell shall see it that God hath forgiuen them all and yet they will not forgiue any they are troubled that they are compelled to see such thinges and it grieueth them verie sore that men doe so vndiscreetly apply themselues to the Gospell and not rightly receiue it What doe they then They can do no other but come to their Lord and complaine vnto him of such thinges and say Lord thus it is thou forgiuest them both the fault and the punishment yea pardonest them all thinges and yet we can not bring them so farre as to deale so with others as thou hast delt with them This is the complaint the Lord therefore will cause them to come before him in the last iudgement and will lay these thinges against them saying when thou wast afflicted with hunger thirst miserie c I did helpe thee when thou didst ly drowned in synnes I hauing mercy vpon thee did forgiue thee Hast thou done the same to thy neighbour Then he shall pronounce this sentence on him Thou wicked one I was touched with mercy toward thee yea I yeelded of myne owne right but thou wouldest not take pittie on others nor forgiue them their offence wherefore thou shalt now pay thy dette Here is no grace and mercy but most grieuous wrath and eternall condemnation then no prayers do helpe wherefore he is compelled to holde his peace and is throwne hedlong into paine vntill he pay the vttermost farthinge This is that which Sainct Peter hath spoken of them 2. Pet. 2.21 which after they haue heard the Gospell notwithstanding goe backe that it had bin better for them if they had neuer acknowledged the waye of righteousnes then after they haue acknowledged it to turne from the holy commaundement giuen vnto them Why had it bin better Because while they goe
the wolues but that good shepeheard can no where be found who flieth away euen at that time when the sheepe haue most neede of a defender and strengthner The same shall happen to vs in time to come when we shall once begin to be touched in deede Then the Preachers will shut their mouthes and prouide for their safetie by flying and the sheepe shall be miserably dispersed so that one shall be caried this way an other that way God graunt that some of them may stand valiantly in defense of the Gospell and spende their blood if the case so require in deliuering their sheepe Thus Christ hath painted forth the hirelings in their colours who thus sayth moreouer I am that good shepeheard and knowe mine and am knowne of mine These wordes doe containe much I shoulde spend ouer much time if I should handle them seuerally He speaketh here of the peculiar dutie that belongeth to him selfe I know my sheepe sayth he and they againe know me Nowe the summe is this Christ knoweth vs to be his sheepe we againe know him to be our shepeheard He knoweth vs to be such sheepe as are weake and diseased which he doth not cast of but hath a care of them and healeth them although they be so diseased that all the worlde thinketh that they are not his sheepe and this in deede is the knowledge of the world But Christ doth not so know them neither doth he greatly regard what maner of ones they be but considereth whether they be sheepe They therefore are the true shepeheards who following Christ doe so know their sheepe that they looke vnto the persons not to the disease My father knoweth me sayth Christ The world knoweth not Christ but the world knoweth me not When as therefore the howre shall come that I shal die an ignominious death vpon the crosse all with one voice will cry out was this the sonne of God he must needes be a condemned man and giuen vp vnto Satan both in soule and also in body So the world will consider and know me But my father will say in this sort this is my welbeloued sonne my king and Sauiour He beholdeth not my affliction my woundes my crosse death but he considereth my person that is me very selfe Wherefore if I were in the middest of hell or in the iawes of Satan yet I should come out againe for the father will not forsake me Likewise I know my sheepe and they knowe me They are certaine that I am a good shepeheard they know me therefore they come to me for succour and cleaue vnto me neither doth it any thinge feare them that they are subiect to manifold infirmities and diseases they knowe very well that I would haue such maner of sheepe to resort vnto me Other sheepe I haue also which are not of this folde them also must I bringe and they shall heare my voice and there shall be one shepefold one shepeheard Some haue so handled this place that they affirme it shall be fulfilled before the latter day when Antichrist Iohn and Helias shall come Which is flatly against the truth and forged of Satan that men might beleue that the whole world shall at the last become Christian Which Satan therefore did that he might darken the sound doctrine that we might neuer rightly vnderstand it Beware therefore of this delusion For by and by after the ascension of Christ this was done and fulfilled and is yet at this day fulfilled As soone as the Gospell was published it was preached to the Iewes and this people was the shepefold Now he sayth that he hath certaine other sheepe also which are not of this fold which also he must gather together whereby he sheweth that the Gospell must be preached to the Gentiles that they also may beleue in Christ that of the Iewes and Gentiles may be made one Church Which he performed afterward by the Apostles who preached the Gospell to the Gentiles and brought them to the faith So there is now one body one Church one faith one hope one loue one baptisme and so of the like which continueth at this day and shal so continue euen to the ende of the world Wherfore doe not so vnderstand it as though all men shall beleue in Christ for the crosse must alwayes be borne of vs forasmuch as the greatest parte is alwayes of that faction which persecuteth Christians The Gospell also must be continually preached that alwayes some may be brought to Christianitie And thus much for a compendious exposition of this text A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE Luke 15. Verse 1. THen resorted vnto him all the Publicans and sinners to heare him 2. Therefore the Pharises and Scribes murmured saying He receiueth sinners and eateth with them 3. Then spake he this parable to them saying 4. What man of you hauing an hundred sheepe if he lose one of them doth not leaue ninety and nine in the wildernes and go after that which is lost vntill he find it 5. And when he hath found it he layeth it on his shoulders with ioy 6. And when he commeth home he calleth togither his friendes and neighbours saying vnto them Reioyce with me for I haue found my sheepe which was lost 7. I say vnto you that likewise ioy shall be in heauen for one sinner that repenteth more then for ninetie nine iust men which neede none amendement of life IN this text dearely beloued What kinde of doctrine this text cōtaineth euen that doctrine is contayned which we are perswaded and glory to be our chiefe doctrine and which by best right deserueth to be called christian doctrine to wit of grace and forgiuenes of sinnes set downe against the doctrine of the law and of workes But it is a very shamefull thinge that a sermon so excellent and replenished with so great comfort and ioy should be heard of a man that is wicked a contemner of the word of God This is much more miserable that all thinke they haue so soone throughly learned it to the knowledge whereof euery one will seeme to haue attained thinking that there is nothing in it which he doth not perfectly vnderstād and that there is no neede to spend any more studie in learning it Although it be not grieuous to God him selfe neither doth it yrke or wearie him euery yeare repeating it or rather euery day exercising it as though he knewe to preach nothing else being vnskilfull and ignorant of all other kind of doctrine And we miserable and wretched men doe so soone as we thinke attaine to the knowledge of the chiefest doctrine that forthwith it is wearisom and tedious vnto vs to repeat it whereby all pleasure and loue of the worde of God dieth and is extinguished in vs. But before I declare the article or chiefe point here taught I thinke it good that the beginning of this chapter be diligently considered which S. Luke setteth in steede
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
also for that they had seene the miracles whereby he gaue testimonie of the Sonne and had heard the voyce of the Father from heauen This is my beloued Sonne in whom I am well pleased heare him All these thinges did greatly increase faith in the Disciples hearts notwithstanding they did not yet vnderstand what they should doe and what ende concerning the matters of Christ was to be hoped for Set before you an example hereof in Abraham Although in faith a sonne was conceiued vnto him neuertheles he was yet ignorant that he must be offered Neither did faith manifestly shew it selfe when a sonne was giuen vnto him So was it also with the Disciples although they had faith notwithstanding they wanted as yet triall of their faith Now nothing trieth faith better then the crosse and persecution If Abraham had not bene commaunded to offer his sonne he had had no triall of his faith When as the Apostles did suffer persecution they then had a tast and triall of their faith As longe as we may liue without tentation we thinke that we are endued with a strong faith but if any aduersitie commeth to vs on any side we byandby trie what faith we rested vpon Wherfore S. Paul sayth Rom. 5 VVe reioyce in tribulations knowing that tribulation bringeth forth patience patience experience experience hope and hope maketh not ashamed After the same sort Salomon also sayth in the Prouerbs As siluer is fined and golde tryed in the fornace Pro. 17.3 so doth the Lord trie the harts Such a triall is made by the crosse and persecution when we are as it were crucified according to our old Adam by which crucifying our faith is tried and according to this trial of faith our flesh mortified the spirit encreasing in the knowledge of Christ And then is our flesh truely mortified when we suffer the will of God to beare rule in vs which is then done when we submit our selues to his will howsoeuer he dealeth with vs renouncing our owne This S. Paule will haue vs to doe when he sayth thus Rom. 12 I beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God And fashiō not your selues like vnto this world but be ye chaunged by the renuing of your minde that ye may proue what that good and acceptable and perfect vvil of God is When Thomas thus confesseth that he is ignorant whither the Lord goeth neither knoweth the way the Lord doth not rebuke him with a sterne countenance neither by and by casteth him of nor driueth him frō him he calleth him not either a grosse asse or oxe as we are wont to handle the weake but aunswering him very gently Christ the way the truth and the life sayth I am the vvay the truth and the life I sayth the Lord am the way by which the father is gone vnto albeit I be slayne I cary them that beleeue and are my sheepe on my shoulders to the Father no other way beside this leadeth vnto heauen He that walketh not this way goeth out of the way from the Father I also am the truth For I am the light which lightneth the worlde and I teach true doctrine and make true Christians Moreouer I also am the life for it is I that quicken he that beleeueth in me shall not dye This as I sayd before is to teach the Gospell rightly that is to shew the true and right way which leadeth vnto eternall life When the Disciples knew not the way that leadeth vnto glory the Lorde making no delay affirmeth vnto them that he is that way As if he should say If ye desire to know the way to glory seeke not the strength light and righteousnes of creatures but looke vnto me for I am the way the truth and the life although I must be put to death although I am vile and of no reputation according to the outward appearance neither let this offend you that they which be mine are subiect to persecutions The right way to the father is found in me let none remoue you from this perswasion Therefore he sayth moreouer No man commeth vnto the Father but by me As if he should say No man can come to the Father by his owne strength or merits The lawe terrifieth the conscience that it can not goe to the Father the word of Christ which iustifieth vs by the righteousnes of Christ bringeth vs to the Father Whereupon followeth that which he afterward sayth If ye had knovvne me ye should haue knovvne my Father also For as no man commeth to the Father but by the Sonne so no man knoweth the Father but by Christ the Sonne First the Fathers will is not knowne to wit that he wil saue vs vnles we see it in Christ He which is in the bosom of the Father hath reuealed it vnto vs. Secondly the Father is not beleeued For reason by it selfe doth not vnderstand that it receiueth any thing of God Wherefore it is needefull that Christ declare that bountifulnes and goodnes vnto vs. A troubled conscience flieth the Father neither can it abide to commit it self vnto him But they that are iustified by the word of Christ do not any more contemne the Father neither flie him as the Israelites did but stande before him as Moses and are enlightened with diuine light that they may know the power of God and mercie of the Father Hereupon commeth trust and confidence in him hereby we knowe that we receiue all thinges at his handes and looke for all as well spiritual as corporal things of him All these we must acknowledge to be receiued by faith reason can not attaine vnto them For it endeuoureth to obtaine God by her owne strength and merits but that endeuour is in vaine Wherefore when it is not able to come to the knowledge of God by her owne strength it vtterly denieth God and sayth that there is no God After when it seeth vncleannes in her workes it despeireth and is in most great distres But when we are iustified by foolish preaching we come to the knowledge of God the Father as soone as we beleeue the word of Christ and so we trie the power of the Father in afflictions and aduersities although they be euen great This was shadowed forth in that that the people of Israell could not abide to heare the voice of God but desired that Moses might speake vnto them Where Christ also was figured that he should make intercession for vs to the Father and be our mercy seat For nature is more weake fraile then that it can abide to talke with God Wherefore he hath giuen vnto vs this his Sonne a Mediatour in whom and by whom we must haue to doe with him When as the Lord so louingly and gently dealeth with Thomas and sheweth vnto him howe he must come to the Father to wit by the Sonne and that the