that thou mayst fulfil it not by thine own strength but by Gods grace For hereof it commeth that they of whom it is before spoken do not meditate on the passion of Christ aright because they desire not helpe of God thereunto but rather trusting vnto their owne strength and following their owne inuention meditate vpon it altogether after the fashion of men and after a sclender and vnfrutefull maner Tenthly if one should through the grace of God meditate rightly vpon the passion of Christ by the space of one day or of one hower yea or the space of a quarter of an hower we would faithfully pronounce of him that he hath done better then if he had pined him selfe with fasting the space of a whole yeare or had runne ouer the Psalter euery day For this maner of meditation doth as it were chaunge a man and almost regenerate him a new like vnto baptisme Then in deede the Lordes passion doth his naturall due and noble office it killeth the old Adam it driueth away all pleasure ioy and confidence which may be had of creatures euen as Christ was forsaken of all yea euen of his father Eleuenthly We must not despeire or cease though at the first we obtayne not that we pray for seeing that such a thing is not in our owne power it commeth to passe that we doe often times aske it and yet do not by and by obtaine it notwithstanding we must not therefore dispeire or cease For that is sometimes giuen for which we haue not prayed and that sometimes is not graunted for which we haue prayed euen as it is the pleasure of God and as he knoweth to be best for vs for God will haue this gift to be free without constraint Twelfthly when as a man thus knowing his sinne doth wholy tremble in him selfe he must especially endeuour that sinnes doe not still remaine in his conscience otherwise meere desperation will come thereupon but he must shake them of and cast them vpon Christ and so vnburden his conscience Therefore see againe and againe that thou doe not that which peruerse men do which within the secrets of their hart do vexe disquiet them selues because of their sinnes striue with them that by good workes or satisfactions by farre going on pilgrimage or else by pardons they may become safe and may be made free from sinnes which can not be And alas such a false confidence in satisfactions and pardons hath preuailed very farre Moreouer then thou doest cast thy sinnes from thee vppon Christ What it is to cast our sinns vpon Christ when thou firmely beleuest that he suffered was wounded for thy sinnes and that he hath payd the ful ransom and satisfaction for thē as Esaias sayth chap. 53. The Lord hath thrown vpon him all our sinnes 1. Pet. 2.24 2. Cor. 5.21 And S. Peter sayth who his owne self bare our sinnes in his body on the tree S. Paule sayth He hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnes of God in him In these and such like authorities thou must repose thy hope with all boldnes and that so much the more as thy conscience doth more grieuously vexe and trouble thee But if thou shalt not doe this but presumest that thou shalt be quiet by thy contrition and satisfaction then thou shalt neuer come vnto quietnes but at the last shalt fall euen into desperation For our sinnes kept and medled with within our conscience and sette before the eyes of our hart are farre stronger then we and doe liue immortally But when as we see them layd vpon Christ and to be victoriously conquered of him by his resurrection and doe confidently beleeue this then they are dead and brought vnto nothing And yet being layd vpon Christ they must not remayne so for they are swallowed vppe in the triumphe of his resurrection Soe sayeth Sainct Paule Christ was deliuered to deathe for our sinnes and is risen agayne for our iustification that is he hath taken vppon him our sinnes in his passion and hath thereby payed the raunsome for them but by his resurrection he iustifieth vs and maketh vs free from all sinne if so be that we doe beleeue this If thou canst not attaine vnto this faith thou must as it is a litle before sayd What we must doe when we can not attaine vnto this faith to beleue that Christ died for our sinns and rose again for our iustification resort vnto God by prayer forasmuch as this gift is in the hand of God only who bestoweth it when vpon whom it pleaseth him Thou maist also stirre vppe thy selfe hereunto first not now considering the passion of Christ outwardly for that hath nowe fulfilled his function and hath terrified thee but rather by pearsing inwardly and contemplating his most louing hart with how great loue towards thee it is replenished which brought him hereunto that he did beare thy conscience together with thy sinnes with so great and painefull difficultie So thy hart shall waxe sweete towards him and the strength boldnes of thy faith shall be increased Then hauing entred vnto the hart of Christ ascend higher euen vnto the hart of God and consider that the loue of Christ could not haue bene shewed vnto thee except the will of God by his eternall loue had so appointed wherunto Christ by his loue toward thee did obey There thou shalt find a diuine hart a good hart a fatherly hart and as Christ sayth thou shalt be drawne vnto the father by Christ There thou shalt vnderstand this saying of Christ Iohn 3.16 So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life For this is to know God aright when he is vnderstood of vs not vnder the name of power or wisedom which is a terrour vnto vs but vnder the name of goodnes loue Then faith confidence may stand constantly man him selfe is as it were regenerate a new in God When thy hart is thus established in Christ so that thou art now become an enemy of sinne and that by loue and not through feare of punishment then afterward the passion of Christ ought to be an example vnto thee in thy whole life and is now to be considered of in thy mind after a farre other maner then before For hitherto we haue considered it as an outward thing which should worke in vs but now we will wey it so that something is to be done of vs also For examples sake In the meditation of Christes passion we may finde remedy against griefe pride lust anger enuy sorrow trouble c. when griefe or infirmity doth molest thee thinke howe light these are being compared to the crowne of thornes and the nayles of Christ When thou must either do or leaue of that which is grieuous vnto thee to do or leaue of
guide other whē thou thy selfe art blinder thē a moule so that he which foloweth thee doth fall with thee into the ditch Of such as iudge themselues to excell others thinke themselues to be followed more thē the word of God S. Paul speaketh Rom. 2 Behold saith he thou art called a Iew restest in the law gloriest in God knowest his will and triest the thinges that dissent from it in that thou art instructed by the law perswadest thy selfe that thou art a guide of the blinde a light of them which are in darknes an instructer of them which lacke discretiō a teacher of the vnlearned which hast the forme of knowledge of the truth in the law Thou therefore which teachest an other teachest thou not thy selfe thou that preachest A mā should not steale doest thou steale thou that sayest A man should not cōmit adulterie doest thou cōmit adulterie thou that abhorrest idols cōmittest thou sacrilege thou that gloriest in the law through breaking the law dishonourest thou God Whereupō he also sayth in the beginning of the same chapter to hypocrites Therefore thou art inexcusable O man who soeuer thou art that cōdemnest for in that that thou condemnest an other thou condemnest thy selfe for thou that condemnest doest the same thinges But we know that the iudgement of God is according to truth against them which commit such things And thinkest thou this O thou man that cōdemnest thē which do such things doest the same that thou shalt escape the iudgement of God Loe this is to speake the truth to hypocrites who go about to shew the way to other which they themselues know not leading so other mē into the ditch with thē Therfore the Lord saith The disciple is not aboue his maister but who soeuer wil be a perfect disciple shal be as his maister This is a common prouerbe I can learne no more of my maister then he knoweth himselfe Wherefore doth the Lord speake this prouerbe because of two sortes of maisters the one is blynde whom if I shall follow I also my selfe shall become blynde he himselfe falleth into the ditch and I follow The other maister is the mercifull father of whom we must learne mercy whom if we follow we also do become mercifull like as he is if we were mercifull daily we should also become perfect as he is perfect but that commeth not to passe as long as we are in this life The second part of mercy is The second part of mercy to forgiue that we forgiue them which haue endamaged vs or hurt vs by any meanes A Christian can neuer be so hurt but he ought to forgiue not onely seuen times but seuenty times seuen times as the Lord sayd vnto Peter Matth. 18. Wherefore God forgiueth a Christian his synne or infirmitie that he also may forgiue other their infirmitie which Christ setteth forth els where in a most goodly parable which he cōcludeth in these wordes Matth. 18.35 So likewise shall mine heauenly Father do vnto you except ye forgiue from your hearts ech one to his brother their trespasses And so we praye daily in the Lords prayer with an addition saying forgiue vs our trespasses as we forgiue them that trespasse against vs. Is this a hard matter if I a wretched synner do forgiue my neighbour his trespasses and his infirmitie whereas the Lord will forgiue me my synnes and my infirmities If one had killed my father what were this being compared to my synne wherewith I haue offended God and prouoked him to anger The third part of mercy is The third part of mercy to giue to the poore needy that we giue to them that be in miserie and neede and that we helpe them Whereof Iohn speaketh thus 1. Iohn 3 VVhosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him For where the loue of God is it is moued to shew it selfe euē in outward works Hereunto also pertaineth the saying of Christ Matth. 5 Blessed are the mercifull for they shall obtaine mercy Wherefore the Lord addeth a promise in the Gospell saying Giue and it shal be giuen vnto you a good measure pressed downe shaken togither running ouer shall men giue into your bosome And continuing on his speech he sayth For with what measure ye meat with the same shall men meat to you againe Thus much shall suffice concerning the partes of mercy which we ought to shew to our neighbours Matth. 7.12 Vnto which the speciall wordes of Christ ought to exhort vs who when in the Gospell of Matthew he had spoken much of a Christian life and of loue to be shewed to our brethren thus concludeth saying VVhat soeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets Now euerie one is so affected that being cast downe and in distres he would wish all the world to helpe him If I be a miserable sinner drowned in sinnes bearing a burdened and troubled conscience I would that the whole world should comfort me should helpe and succour me should couer my sinne and shame So I also ought to behaue my selfe toward my neighbour not to iudge him not to condemne him but to forgiue him his offences to helpe him to prouide for him to lend vnto him giue him euen as I would wish to be done vnto my selfe if I were driuen into distres necessitie exile or pouerty And herein truly Christians are knowne if they loue one an other if one do such workes of mercy vnto an other as Christ sayd vnto his disciples at his last Supper I giue you a new commaundement that ye loue one an other as I haue loued you By this shal all men know that ye are my disciples if ye haue loue one to an other Thus ye haue the meaning of this text it remaineth that we call vpon God for grace A SERMON OF D. MARTIN LVTHER OF THE SVMME OF CHRISTIAN LIFE 1. Tim. 1. Verse 5. THE ende of the commaundement is loue out of a pure heart and of a good conscience and of faith vnfeined 6. From the which thinges some haue erred and haue turned vnto vaine iangling 7. They would be doctours of the Lawe and yet vnderstand not what they speake neither whereof they affirme IT is well knowne vnto you dearely beloued brethren Gods worde must be heard and learned with how great seueritie God hath commaunded his worde to be heard and learned For he most highly esteemeth it and hath bestowed much labour in defending it and publishing it to the world He hath suffred all the Prophets to come into perils and daungers at the last also he sent his owne sonne because of his worde whom he suffered to die euen the death of the crosse And what persecutions haue not the Apostles themselues abode for the wordes sake what afflictions haue
But he loueth vs also after an other speciall maner in that he hath giuen his sonne for vs. Ioh. 3. For he hath aboundantly bestowed vpon vs all temporall and also eternall good things yea his owne self and hath as it were poured him selfe with all that he is hath and can into vs who were sinners vnworthy enemies and seruaunts of Satan so that he could not doe and giue vnto vs more greater thinges Now he whom this diuine fire of loue which filleth heauen and earth and yet is not comprehended doth not kindle inflame to loue likewise his neighbour whosoeuer he be friend or enemy he I say wil neither by law precepts doctrine threatnings and force be euer moued to godlines loue VValke sayth the Apostle in loue whereby he signifieth that our life should be nothing els In what kind of loue we must walke but meere loue Howbeit he will not haue vs walke in the loue of the world which in loue seeketh those things which are his owne and loueth so long as there is any thing wherby it looketh for commoditie and lucre Therefore he sayth Euen as Christ hath loued vs who neither sought nor could looke for any profit or commoditie of vs and yet he loued vs so greatly that he gaue him selfe for vs and not onely his other good things which he giueth vs daily and he so gaue him selfe for vs that he might be an oblation and sacrifice to obtayne the good will and fauour of the father toward vs and to bring to passe that we might now haue God a mercifull and fauourable father being become his true children and heires c. So also it behoueth vs to giue and lend not onely to our friendes but also to our enemies neither to count this sufficient but to be ready also euen to dye both for friendes and foes thinking nothing else but that we may serue and profit our neighbours both in body and goods as long as we shall be in the pilgrimage of this life seeing that we possesse all thinges being giuen vnto vs by Christ To be an offering and a sacrifice of a sweete smelling sauour to God This maner of speech Paul borowed out of the old Testament wherein those corporall sacrifices are written eftsoones to haue yeelded to the Lorde a sweete sauour that is to haue bene acceptable vnto him The sacrifices of the olde Testament accepted for Christes sake who was to come Christ the onely sacrifice which God accepteth wherby we are acceptable vnto him Notwithstanding that was not because of the worke and sacrifice in it selfe as the Iewes falsely thought therefore were very often reproued of the Prophets but for Christes sake who was to come the one and onely sacrifice of a good sauour whom all those sacrifices of the lawe did shadow forth and represent Wherefore that which Paule here sayth is as much as if he had sayd All the sacrifices of the olde Testament haue an ende they can nowe be of no price Christ him selfe is the onely sacrifice which yeeldeth vnto God a sweete smelling sauour that is is pleasing and acceptable vnto him whereby we are assured that we are acceptable vnto God and do please him Wherefore there is no other sacrifice in the Church which may be offered for vs beside this onely sacrifice which being once offered hath at once satisfied for the sinnes of all the elect And although we after the example of this sacrifice doe offer our bodies to God as Paule teacheth Rom. 12 yet we offer them not either for our selues or for other forasmuch as that is proper to Christ the onely sacrifice whereby the saluation of all is obtayned Wherefore those thinges smell moste stinkingly before God whatsoeuer men offer with this mind as though they would satisfie for their own sinnes or for the sinnes of other whereof we both haue and will elsewhere speake more But fornication and all vncleannes or couetousnes let it not be once named among you Vncleannes By the name of vncleannes beside fornication he vnderstandeth all lust lecherous filthines which is committed out of matrimonie which for the filthines of them he doth not vouchsafe to rehearse by name as Rom. 1. he speaketh very grossely of them Although in matrimonie also a meane may be exceeded it is the dutie of Christians so to moderate the vse of mariage that they require performe due loue beneuolēce only for auoiding fornication but we are fallen so farre that they are most rare which come togither onely for procreation of children and to auoid fornication which surely were best and should very well become vs. Nowe the Apostle sayth let it not be once named among you that is be so farre from these euils that they may not so much as be spoken of of you There is often falling among Christiās through infirmitie how true Christians deale in this case Albeit it will neuer come to passe in this exile that none among Christians be weake do not oftentimes fall yet true Christians will neuer winke at those things they will reproue amend put away couer cure whatsoeuer such thing shal burst forth amongst them that the heathen may not be offended and say See what vices the Christians suffer among them selues howe vncleane and lewde a life doe they leade thinking that all their whole life is defiled with like vices as is their owne We must needes confesse that among Christians some doe eftsoones fal which we must needes beare it is wel if onely the better part liueth well winketh not at their sinnes neither teacheth them but rather reproueth and amendeth them So Paule exhorteth Gal. 6. that they which are spirituall wil restore them that offend with the spirit of meekenes And he sharply reproueth the Corinthians for that they did lightly passe ouer many sinnes of certaine persons For sinne being reprehended punished is now counted as no sinne neither can the Church be blamed because of it After the same sort heede must be taken that couetousnes be not named among Christians that is that they become not infamous by the name thereof which they shal bring to passe if when it chaūceth that couetous mē be amongst them or one vseth deceit toward an other in their busines and affaires or some contend in iudgement for those outward things if I say they doe not winke hereat but do reproue correct such that the sinceritie of the doctrine of the Gospell may obtaine due estimation among the people there may be no cause opēly to dispraise our ministerie 2. Cor. 6. These things I haue spoken because of them who as soone as they see that all thinges do not resemble shew forth a holines among Christians that some doe stumble fall do thinke that there is no Christian left that the Gospel is to no purpose that all things are taught and done in vaine As though the life of
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
neighbour and so witnes the faintnes and weakenes of faith which is the fountaine of all duties and benefites As contrariwise the stronger faith that one is endued with so much more dutifully and with readier minde he endeuoureth to deserue well of his neighbours All both doctrine and life worthy of Christ that all thinges may be declared most briefly manifestly and sufficiently consist of these two By faith and loue man is made as it were a meane betwene God his neighbours faith and loue Whereby man is made as it were a meane betwene God and his neighbours that he may receiue of God from aboue and may giue to his neighbours beneath be as it were a conduit pipe through which the fountaine of the diuine goodnes doth continually flow to his neighbours And such men are like vnto God which in Christ receiue of God whatsoeuer he hath and doe againe by their good deedes declare them selues as it were the gods of other and fullfill the prophecie of the Prophet Psalme 82 I haue sayde ye are gods and ye all are children of the most high We are children of the most high by faith whereby of nothinge we are made the heires of God And we are gods by loue which maketh vs beneficiall to our neighbour forasmuch as the nature of God is nothinge but bountifulnes and Paul here sayth the bountifulnes and loue of God toward men The meanes to be partaker of the bountifulnes and loue of God is to beleeue which he doth with incomparable plentie daily poure forth vpon euery one as we see We must onely endeuour that euery one doe nothing doubt that these thinges are spoken to him that the bountifulnes and loue of God to manward is reuealed and offered to euery one that by these wordes he may establish exercise and strengthen his faith being certain that they are most true and that God both vndoutedly is and alwayes will be bountifull and louing toward him If thou canst beleeue this it will assuredly so come vnto thee thou maist then with a full confidence pray and desire of him whatsoeuer thou wilt and complayne vnto him of whatsoeuer doth grieue thee or other But if thou want this faith it had bene better for thee neuer to haue heard any thing hereof for that by thy infidelity thou reprouest of falshood these wordes so precious and full of consolation and grace making so light account of them as not beleeuing that they be true Which surely is a great contempt and dishonour of God that scarce a more grieuous sinne can be committed of thee Contrariwise if thou be endued with this faith it can not be but that thy hart being thereby cheered should euen as it were laughe and leape for holy ioy in God being void of all care and trouble and be made aboue measure confident For how can any discouragement any whit of sorrowe remayne in that hart which douteth not that God is gracious and bountifull vnto it and beareth a singular affection of loue toward it that it is a delight and pleasure vnto him to doe it good and enioy it as a friende Surely the hart is necessarily delighted with this spirituall ioy and pleasure or vndoutedly it wanteth faith Paule in the Epistle to the Gal. calleth this to receiue the holy Ghost by the Gospell For the Gospell is so pleasant a preaching of the grace and goodnes of God that while it is preached and heard it bringeth the holy Ghost with it no otherwise then the beames of the sunne doe naturally bring heat with them How could the Apostle vse more pleasaunt and sweete words I dare say that I haue in the whole Scripture redde none more pleasaunt and so sweete words of the grace of God as these two Chrestotes Philanthropia that is bountifulnes and loue toward men How louing God is toward vs. in which the grace of God is so described as wherby he doth not onely forgiue our sinnes but doth also desire to be conuersaunt with vs and is ready to doe the part of a very friend toward vs voluntarily offering him selfe to helpe vs in al thinges also to bestowe more benefits vpon vs then we can desire or aske that we may presume of him no otherwise then of a most neare familiar friend of whom we may obtayne all thinges in whose eyes we are most deare and euen delightfull Thinke in thy minde of a most perfect friend which hath fulfilled all the partes of friendship toward thee thou shalt haue after a sort a forme although yet farre vnlike of the diuine goodnes and kindenes which is here attributed to our God by the name of bountifulnes and loue toward men But when thou hast a sounde faith in this bountifulnes and loue to manward and thereby doost liue in thy God so bountifull gracious and gentle to thee reioycest and art full of all good thinges being certayne of his continuall grace what shouldest thou doe any longer in earth what in this life He that is partaker of the bountifulnes and loue of God can not be idle Thou canst not in this case be idle as surely that loue of God and pleasure which thou enioyest in him will not suffer thee to be idle Thou shalt be enflamed with a marueilous study and desire to doe what things soeuer thou canst know will be an honour vnto thy God so louing and bountifull vnto thee and will turne to praise glory and thankes giuing vnto him Thou shalt haue no choise of works thou shalt passe for no precept thou shalt feele no compulsion of the law hauing a most ready will and pleasure to doe whatsoeuer thinges thou shalt know to be acceptable vnto God whether they be contemptible or noble small or great thou shalt count them alike But first of all it shall be thy desire that this blessed knowledge of God may be common also to the rest whereupon by and by thy loue will here shew it selfe and will assay all meanes to make this truth of saluation manifest vnto all it will publish and repete it wheresoeuer it shall be able reiecting and condemning whatsoeuer other either teach or say that agreeth not with this truth Satan the world can not abide falshood to be reproued the truth to be preached therfore they persecute them which preach the truth Whereby it will come to passe that Satan the worlde which heare nothing so vnwillingly as this truth can not abide that their things should be condemned wil rise against thee with all their might wil by by trouble thee all the great learned rich mightie of the world wil condemne thee of heresie and madnes and will leaue no meane vnattempted vntill if they be able they haue dispatcht thee of thy life Thus with Christ thy Lord thou shalt be persecuted suffer extreme ignominie thy body life goods name friendes and all things being brought into perill vntill they haue thrust
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
so exercise and shew his loue that no man can worthely complaine any whit of him whereby he shal trouble or dismay his conscience but that all that wil confes the truth may be enforced to say that he hath so liued that he hath bin an example to euery man of liuing wel which will onely but follow him And this is called a good cōscience before men or against the cōplaints and reprehensions of men And albeit such a conscience is not able to stand before the iudgement of God no nor any purenes of the hart in the outward life and works of loue we continuing in sinning often times before God yet we must attaine vnto such a hart that we may comfort our selues before him also and say this God hath bidden and commaunded to be done therfore I do it with a pure hart and a good conscience neither would I willingly doe otherwise neither of purpose hurt or trouble any man but whatsoeuer I say and doe that is willed and commaunded of God Let no Christian suffer such a confidēce to be wrested from him that he may boast him selfe by the worde of God against the whole world For he that hath no regard how he leadeth his life that he may stoppe the mouthes of all blamers and accusers and cleare him selfe before all and testifie that he hath liued spoken and done well he I say is not yet a Christian hauing not in him selfe a pure hart and loue For we wil not presume of the doctrine of faith as though that being had euery man may doe what he list whether it be profitable or vnprofitable to his neighbour that we must in no case doe Otherwise that doctrine should haue the name to giue licence and free libertie for euery one to doe what he will But we must so behaue our selues that we may obtaine loue out of a pure hart and a good conscience that no man may accuse vs of any crime And although these thinges be spoken of our life and works and a Christian is an other maner of man before God as we shall heare yet we must earnestly endeuour our selues in this also that we may be without blame before God And when we shall not attayne thereunto we must flie to prayer and say before God and men forgiue vs our trespasses c that at the least wise our life may remayne without blame What we must doe when we fayle in our dutie toward our neighbour and we may obtaine a good conscience before mē And if this can not be brought to passe by perfect loue and purenes of the hart yet let it be done by humilitie that we may praye for and desire of all men pardon of our offences when as we haue not purely and perfectly done our dutie or are not able to doe it so that thy neighbour may be enforced to say albeit thou hast greatly hurt me or hast not done thy dutie toward me as it was meete yet forasmuch as thou humblest thy selfe I will willingly forgiue thee and take it in the best parte And for this humilities sake I say that thou art a good man which doost not stande obstinatly as though thou wouldest aduisedly and of purpose offende against me but doost turne thy selfe vnto loue Therefore that life is as yet sayde to be without blame which albeit it was subiect to reprehension is with humilitie couered and reformed that no man can worthely complayne thereof Thus the lawe should be expounded and handeled that both loue toward euery man may rightly proceede out of a pure hart for God his sake and the conscience may stande before the world And this ought to haue bene practised of those vayne talkers in their Sermons their colde trifles and vaine follies being neglected and left of But that all these thinges may stande and be of force before God also there yet remaineth one thinge which pertayneth hereunto which is that that followeth And of faith vnfeyned For as I haue sayde albeit I haue a good conscience before men Our olde Adam doth hinder vs that we can not attaine to perfect puritie and holines and doe exercise loue out of a pure hart yet the olde Adam that is flesh and blood remaine in me subiect to sinnes whereby it commeth to passe that I am not altogither holy and pure And as Paule sayth Gal. 5 The flesh lusteth against the spirit c. And Rom. 7. he affirmeth that he must fight a daily fight against him self because he can not do that which is good yet he would willingly do it The spirit in deed would very willingly liue purely perfectly according to the worde of God but the rebellious flesh resisteth the desire thereof assailing vs with many and great tentations that we should seeke honour wealth riches pleasure should become slothful negligent in our state duty So there remaineth a continual fight in vs because of the vnpurenes of our person Although we haue a good conscience and do exercise loue out of a pure hart before men yet the same can not stand before God wherein there is not yet sincere purenes nor a good conscience perfect loue vnles there be perhaps somewhat before men But before God many thinges are found lacking in vs many things are worthy of blame although all things be perfect before men For examples sake although Dauid can obtayne that confidence before men that he can be reprehended of no man and the holy Prophets Esay Ieremie c do glory are sure whatsoeuer they haue done according to their dutie is right and well done seeing it is the word and commaundement of God wherein they haue exercised them selues with a pure hart a good conscience yet can they not stande by this confidence before the iudgement of God but are compelled to say if we should striue with thee in iudgement then no man shall haue so good a conscience or so pure a hart which doth not dread thy iudgement and acknowledge him selfe to be worthy of reprehension and blame For God hath reserued that prerogatiue vnto him selfe that he may contend in iudgement with euery one albeit he be holy and accuse him of deadly sinne neither is there any so holy whom he may not iudge and condemne as worthy of destruction Wherefore although both the hart be pure the conscience good before men yet must thou endeuour to attaine vnto this also that the same may be likewise good before God that he may not find fault with them but that they may be safe and quiet from his iudgement as they are before men Hereunto now pertayneth the thirde parte that is faith The third part And this is the principall part and chiefe precept contayning all the rest in it that we may knowe that where loue is not yet perfect the hart not sufficiently pure and the conscience not quiet and God doth yet finde some thinge which is worthy blame where the worlde can
synnes Againe He that shall beleeue and be baptized shal be saued And Ioh. 3. he saith God so loued the world that he hath giuen his onely begotten Sonne that who soeuer beleeueth in him should not perish but haue euerlasting life Therefore God hath set forth the mercy seat vnto vs whereunto he leadeth vs from the iudgement seat Let vs leaue other before the iudgemeÌ„t seat namely those proud holy ones contemners and persecuters of the word of God where they shall heare sentence according to their deedes We will suffer these to abyde in their circle vntill they haue humbled themselues but we will not abyde in this circle but will depart from it as farre as we shal be able into the circle of the mercy feat vnto which we do appeale Neither haue we inuented this of our owne braine but it is the word of God himselfe which threatneth horrible iudgement to them which come with their owne holines and trusting thereunto do hope that they shal be able to stand before God the iudge neglecting the mercy seat of Christ For the sentence standeth that they shal be set before the iudgement seat as Christ sayth Ioh. 3 He that beleeueth not is condemned alreadie because he hath not beleeued in the name of that onely begotten Sonne of God He that beleeueth in him is not condemned that is shall not come to the iudgement seat but to the mercy seat where there is no wrath or rigour but grace forgiuenes of synnes all thinges being remitted which be not pure yea being blotted out and so consumed as a droppe of water is consumed of the heat of the sunne For where the mercy seat reigneth there is nothing els but meere forgeuenes and remission of synnes This therefore being knowne we must exactly vnderstaÌ„d the difference betweene the Lawe and the Gospel whereof we often teach The office of the Lawe The lawe draweth vs to the iudgement seat requiring of vs integritie of life loue out of a pure heart a good conscience it maketh vs also to exercise our selues therein and must goe no further But when it shall come and accuse thee and will reason with thee and haue those things to be performed which it requireth then shalt thou be greatly troubled For albeit thou hast done them yet art thou not able to staÌ„d before God before whose iudgement seat many thinges are yet found wanting in thee which should haue bin done of thee and thou hast left them vndone neither are they knowne vnto thy selfe The Law wil driue vs vnto desperation vnlâ—â—s we can appeale froÌ„ the iudgement seate to the mercy seate Whither then wilt thou turne thee Here the Lawe vrgeth thee by all meanes and thine owne conscience being witnes accuseth thee requiring the sentence of the iudge against thee Then must thou despeire there is no counsell or helpe to be had except thou knowest to flie from the iudgemeÌ„t seat to the mercy seat as for example Admit some Bishop die in his owne holines who while he liued was as it seemed of a good life and acknowledged Christ no otherwise then a cruell iudge as it hath bin hitherto preached of him neither hath he bin otherwise set forth as he is also wont to be vnto such not of his owne nature for in deede he is most gracious and comfortable but because they esteeme him for no other in their heart behold this man is a hinderaunce vnto himselfe that he can not obtaine any grace For he knoweth no difference of the iudgement seat and the mercy seat yea he is altogether ignoraunt whether there be a mercy seat from which he so erreth and must be bound to the iudgement seate But we teach thus How Christ must be learned and considered of that Christ is so to be learned and considered that we be most certainly perswaded that he sitteth before miserable and trembling consciences that beleeue in him not as an angrie iudge which commaundeth forthwith to carie violently them that be giltie vnto punishment but as a gentle louing and comfortable Mediatour betweene my fearefull conscience and God which sayth vnto me If thou be a sinner and astonied and the deuell laboureth to drawe thee to the iudgement seat then see that thou flie vnto me and feare no wrath or anger Wherefore Euen because I sit here that if thou beleeue in me I may make intercession for thee to my father that no anger and seueritie may hurt thee for all anger and punishment shal be sooner layde vpon me then be borne of thee Howbeit that can not be for he is the onely beloued sonne in whom all grace and fauour dwelleth whom as often as the father doth behold he can not but replenish both heauen and earth with grace and fauour and forget all wrath and displeasure And what soeuer he shall aske of his father that he shall forthwith obtaine with out all repulse or deniall So by faith we are made wholy blessed and safe subiect no more to any damnation yet not for our owne holines and purenes but for Christes sake to whom we cleaue by faith as to our mercy seate being assuredly perswaded that with him there remaineth no anger but meere loue and pardon and forgiuenes of synnes Thus the heart is purified before God and the conscience made good and quiet not in respect had of mine owne purenes of life led before the world but by trust and confidence of that excellent treasure which my heart apprehendeth which is vnto me in steede of a pledge and fulnes when as before God I am not able to paye We must especially take heede that our faith be not false or feyned But herein the whole force of the matter consisteth that we do againe and againe take heede that our faith be not false or as Paul speaketh fained For if this erre and deceiue vs all things deceiue vs. For there haue bin many in all ages as there be also at this day which can speake many thinges of faith and wil be maisters not onely of the law but euen of the Gospell also Who say the same that we do that faith performeth doth all things but that the Law and good workes are also to be ioyned vnto it and that otherwise if these be not added faith auaileth nothing In which words they mixe mingle togither our life workes and Christ But this is not purely and syncerely to haue taught faith but to haue coloured defiled and corrupted faith so that it can no more be called faith but a feined colour counterfecting of faith the trust and confidence of the heart standing not purely toward Christ as the onely mercy seate but being grounded vpon our one holines as being able to stand before the iudgemeÌ„t seat Wherefore doing thus we are most rightly cast of before God and condemned vnto destruction whereof we are most worthie For if faith must be pure and voyd of all counterfecting and faining